Wesley Corpus

He didn't baby them or coddle them, but he started where they were. The one characteristic that distinguished them was that since all their thinking was immersed in scripture, biblical phrases and concepts are sprinkled throughout. What are Christian teachers and preachers doing today to speak in a way that ordinary people can understand? What could they do better? 3. Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore, neither will any man, who knows whereof he affirms, fix the mark of a Methodist here,--in any actions or customs purely indifferent, undetermined by the word of God. Wesley adds this section because of the number of Christian groups throughout the ages who have defined themselves this way. Methodists are not people who wear a particular kind of clothing, make particular hand motions, or practice strict dietary customs. American Methodists have moved from Wesley's position and officially taught that abstinence from alcohol is the best choice. While Wesley preached against drunkenness (both because of the scriptural teaching to that effect and because he'd seen the ruin in brought to many individuals and families), complete abstinence was not an issue in 18th century England. Questions: Can you pick out any outward customs that distinguish Methodists from other groups? Are there any practice that you think ought to differentiate us? 4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it. If you say, "Yes, he is; for he thinks 'we are saved by faith alone:'" I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? "Do we then make void the law through faith? God forbid!

He is therefore happy in God, yea, always happy, as having in him "a well of water springing up into everlasting life," and overflowing his soul with peace and joy. "Perfect love" having now "cast out fear," he "rejoices evermore." He "rejoices in the Lord always," even "in God his Saviour;" and in the Father, "through our Lord Jesus Christ, by whom he hath now received the atonement." "Having" found "redemption through his blood, the forgiveness of his sins," he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered; when he sees "all his transgressions blotted out as a cloud, and his iniquities as a thick cloud." He cannot but rejoice, whenever he looks on the state wherein he now is; "being justified freely, and having peace with God through our Lord Jesus Christ." For "he that believeth, hath the witness" of this "in himself;" being now the son of God by faith. "Because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba, Father!" And "the Spirit itself beareth witness with his spirit, that he is a child of God." He rejoiceth also, whenever he looks forward, "in hope of the glory that shall be revealed;" yea, this his joy is full, and all his bones cry out, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again to a living hope--of an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for me!" Methodists are aware of where they've come from - a life of sin - and the vast improvement their life in Christ is over their old ways. A Methodist life is a life of praise and thanksgiving to God, a life of gratitude. Question: What changes has faith in Jesus made in your life? What changes have you seen in the lives of people you've worked with in ministry? What would a person “happy in God” look like in our setting? 7.

3. Thirdly. The faith through which we are saved, in that sense of the word which will hereafter be explained, is not barely that which the Apostles themselves had while Christ was yet upon earth; though they so believed on him as to "leave all and follow him;" although they had then power to work miracles, to "heal all manner of sickness, and all manner of disease;" yea, they had then "power and authority over all devils;" and, which is beyond all this, were sent by their Master to "preach the kingdom of God." 4. What faith is it then through which we are saved It may be answered, first, in general, it is a faith in Christ: Christ, and God through Christ, are the proper objects of it. herein, therefore, it is sufficiently, absolutely distinguished from the faith either of ancient or modern heathens. And from the faith of a devil it is fully distinguished by this: it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the Scripture, "With the heart man believeth unto righteousness;" and, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved." 5. And herein does it differ from that faith which the Apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal, and his resurrection as the restoration of us all to life and immortality; inasmuch as he "was delivered for our sins, and rose again for our justification." Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ; a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life, as given for us, and living in us; and, in consequence hereof, a closing with him, and cleaving to him, as our "wisdom, righteousness, sanctification, and redemption," or, in one word, our salvation. II. What salvation it is, which is through this faith, is the Second thing to be considered.

6. he that is, by faith, born of God sinneth not (1.) by any habitual sin; for all habitual sin is sin reigning: But sin cannot reign in any that believeth. Nor (2.) by any wilful sin: for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor (3.) By any sinful desire; for he continually desireth the holy and perfect will of God. and any tendency to an unholy desire, he by the grace of God, stifleth in the birth. Nor (4.) Doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, "he that is born of God doth not commit sin": and though he cannot say he hath not sinned, yet now "he sinneth not." 7. This then is the salvation which is through faith, even in the present world: a salvation from sin, and the consequences of sin, both often expressed in the word justification; which, taken in the largest sense, implies a deliverance from guilt and punishment, by the atonement of Christ actually applied to the soul of the sinner now believing on him, and a deliverance from the power of sin, through Christ formed in his heart. So that he who is thus justified, or saved by faith, is indeed born again. he is born again of the Spirit unto a new life, which "is hid with Christ in God." And as a new-born babe he gladly receives the adolon, "sincere milk of the word, and grows thereby;" going on in the might of the Lord his God, from faith to faith, from grace to grace, until at length, he come unto "a perfect man, unto the measure of the stature of the fullness of Christ." III. The first usual objection to this is, 1. That to preach salvation or justification, by faith only, is to preach against holiness and good works. To which a short answer might be given: "It would be so, if we spake, as some do, of a faith which was separate from these; but we speak of a faith which is not so, but productive of all good works, and all holiness."

3. But does not preaching this faith lead men into pride We answer, Accidentally it may: therefore ought every believer to be earnestly cautioned, in the words of the great Apostle "Because of unbelief," the first branches "were broken off: and thou standest by faith. Be not high-minded, but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold therefore the goodness and severity of God! On them which fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off." And while he continues therein, he will remember those words of St. Paul, foreseeing and answering this very objection (Rom. 3:27), "Where is boasting then It is excluded. By what law of works Nay: but by the law of faith." If a man were justified by his works, he would have whereof to glory. But there is no glorying for him "that worketh not, but believeth on him that justifieth the ungodly" (Rom. 4:5). To the same effect are the words both preceding and following the text (Eph. 2:4ff.): "God, who is rich in mercy, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), that he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves." Of yourselves cometh neither your faith nor your salvation: "it is the gift of God;" the free, undeserved gift; the faith through which ye are saved, as well as the salvation which he of his own good pleasure, his mere favour, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. "Not of works, lest any man should boast." For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation; so far were they from deserving faith, which therefore, whenever given, is not of works. Neither is salvation of the works we do when we believe, for it is then God that worketh in us: and, therefore, that he giveth us a reward for what he himself worketh, only commendeth the riches of his mercy, but leaveth us nothing whereof to glory.

4. "However, may not the speaking thus of the mercy of God, as saving or justifying freely by faith only, encourage men in sin" Indeed, it may and will: Many will "continue in sin that grace may abound:" But their blood is upon their own head. The goodness of God ought to lead them to repentance; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, through faith which is in Jesus. And if they earnestly cry, and faint not, it they seek him in all the means he hath appointed; if they refuse to be comforted till he come; "he will come, and will not tarry." And he can do much work in a short time. Many are the examples, in the Acts of the Apostles, of God's working this faith in men's hearts, even like lightning falling from heaven. So in the same hour that Paul and Silas began to preach, the jailer repented, believed, and was baptized; as were three thousand, by St. Peter, on the day of Pentecost, who all repented and believed at his first preaching And, blessed be God, there are now many living proofs that he is still "mighty to save." 5. Yet to the same truth, placed in another view, a quite contrary objection is made: "If a man cannot be saved by all that he can do, this will drive men to despair." True, to despair of being saved by their own works, their own merits, or righteousness. And so it ought; for none can trust in the merits of Christ, till he has utterly renounced his own. he that "goeth about to stablish his own righteousness" cannot receive the righteousness of God. The righteousness which is of faith cannot be given him while he trusteth in that which is of the law.

6. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. It is the only comfortable one, it is "very full of comfort," to all self-destroyed, self-condemned sinners. That "whosoever believeth on him shall not be ashamed that the same Lord over all is rich unto all that call upon him": here is comfort, high as heaven, stronger than death! What! Mercy for all For Zacchaeus, a public robber For Mary Magdalene, a common harlot Methinks I hear one say "Then I, even I, may hope for mercy!" And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, "Be of good cheer, thy sins are forgiven thee;" so forgiven, that they shall reign over thee no more; yea, and that "the Holy Spirit shall bear witness with thy spirit that thou art a child of God." O glad tidings! tidings of great joy, which are sent unto all people! "Ho, every one that thirsteth, come ye to the waters: Come ye, and buy, without money and without price." Whatsoever your sins be, "though red like crimson," though more than the hairs of your head, "return ye unto the Lord, and he will have mercy upon you, and to our God, for he will abundantly pardon."

9. For this reason the adversary so rages whenever "salvation by faith" is declared to the world: for this reason did he stir up earth and hell, to destroy those who first preached it. And for the same reason, knowing that faith alone could overturn the foundations of his kingdom, did he call forth all his forces, and employ all his arts of lies and calumny, to affright Martin Luther from reviving it. Nor can we wonder thereat; for, as that man of God observes, "How would it enrage a proud, strong man armed, to be stopped and set at nought by a little child coming against him with a reed in his hand!" especially when he knew that little child would surely overthrow him, and tread him under foot. Even so, Lord Jesus! Thus hath Thy strength been ever "made perfect in weakness!" Go forth then, thou little child that believest in him, and his "right hand shall teach thee terrible things!" Though thou art helpless and weak as an infant of days, the strong man shall not be able to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him and trample him under thy feet. Thou shalt march on, under the great Captain of thy salvation, "conquering and to conquer," until all thine enemies are destroyed, and "death is swallowed up in victory." Now, thanks be to God, which giveth us the victory through our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, for ever and ever. Amen

3. His soul, therefore, magnified the Lord, and his spirit rejoiced in God his Saviour. "He rejoiced in him with joy unspeakable," who had reconciled him to God, even the Father; "in whom he had redemption through his blood, the forgiveness of sins." He rejoiced in that witness of God's Spirit with his spirit, that he was a child of God; and more abundantly, "in hope of the glory of God;" in hope of the glorious image of God, and full renewal of his soul in righteousness and true holiness, and in hope of that crown of glory, that "inheritance, incorruptible, undefiled, and that fadeth not away." 4. "The love of God was also shed abroad in his heart by the Holy Ghost which was given unto him" (Rom. 5:5). "Because he was a son God had sent forth the Spirit of his Son into his heart, crying Abba, Father!" (Gal. 4:6). And that filial love of God was continually increased by the witness he had in himself (1 John 5:10) of God's pardoning love to him; by "beholding what manner of love it was which the Father had bestowed upon him, that he should be called a child of God" (1 John 3:1). So that God was the. desire of his eyes, and the joy of his heart; his portion in time and in eternity. 5. He that thus loved God could not but love his brother also; and "not in word only, but in deed and in truth." "If God," said he, "so loved us, we ought also to love one another" (1 John 4:11); yea, every soul of man, as "the mercy of God is over all his works" (Ps. 145:9). Agreeably hereto, the affection of this lover of God embraced all mankind for his sake; not excepting those whom he had never seen in the flesh, or those of whom he knew nothing more than that they were "the offspring of God," for whose souls his Son had died; not excepting the "evil" and "unthankful," and least of all his enemies, those who hated, or persecuted, or despitefully used him for his Master's sake. These had a peculiar place, both in his heart and in his prayers. He loved them "even as Christ loved us."

Sermon 5: Justification By Faith Text: "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Romans 4:5. I. The General Ground of Justification 1. How a sinner may be justified before God, the Lord and Judge of all, is a question of no common importance to every child of man. It contains the foundation of all our hope, inasmuch as while we are at enmity with God, there can be no true peace, no solid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that is "greater than our heart, and knoweth all things" What solid joy, either in this world or that to come, while "the wrath of God abideth on us" 2. And yet how little hath this important question been understood! What confused notions have many had concerning it! Indeed, not only confused, but often utterly false; contrary to the truth, as light to darkness; notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon; at least, not "gold, silver, or precious stones," which would endure when tried as by fire; but only "hay and stubble," neither acceptable to God, nor profitable to man. 3. In order to justice, in far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity from "vain jangling and strife of words," to clear the confusedness of thought into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to show, First. What is the general ground of this whole doctrine of justification. Secondly. What justification is. Thirdly. Who they are that are justified. And, Fourthly. On what terms they are justified. I. The General Ground of Justification

8. In consideration of this, that the Son of God hath "tasted death for every man," God hath now "reconciled the world to himself, not imputing to them their" former "trespasses." And thus, "as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification." So that, for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to remit the punishment due to our sins, to reinstate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal. 9. This, therefore, is the general ground of the whole doctrine of justification. By the sin of the first Adam, who was not only the father, but likewise the representative, of us all, we all fell short of the favour of God; we all became children of wrath; or, as the Apostle expresses it, "judgment came upon all men to condemnation." Even so, by the sacrifice for sin made by the Second Adam, as the Representative of us all, God is so far reconciled to all the world, that he hath given them a new covenant; the plain condition whereof being once fulfilled, "there is no more condemnation" for us, but "we are justified freely by his grace, through the redemption that is in Jesus Christ." II. What Justification Is 1. But what is it to be "justified" What is "justification" This was the Second thing which I proposed to show. And it is evident, from what has been already observed, that it is not the being made actually just and righteous. This is "sanctification;" which is, indeed, in some degree, the immediate fruit of justification, but, nevertheless, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son; the other, what he works in us by his Spirit. So that, although some rare instances may be found, wherein the term "justified" or "justification" is used in so wide a sense as to include "sanctification" also; yet, in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.

2. Neither is that far-fetched conceit, that justification is the clearing us from accusation, particularly that of Satan, easily provable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It can not indeed be denied, that he is the "accuser" of men, emphatically so called. But it does in nowise appear, that the great Apostle hath any reference to this, more or less, in all he hath written touching justification, either to the Romans or the Galatians. 3. It is also far easier to take for granted, than to prove from any clear scripture testimony, that justification is the clearing us from the accusation brought against us by the law: At least if this forced, unnatural way of speaking mean either more or less than this, that, whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified the punishment which they had deserved. 4. Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification is neither reconcilable to reason nor Scripture.

5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby, for the sake of the propitiation made by the blood of his Son, he "showeth forth his righteousness (or mercy) by the remission of the sins that are past." This is the easy, natural account of it given by St. Paul, throughout this whole epistle. So he explains it himself, more particularly in this and in the following chapter. Thus, in the next verses but one to the text, "Blessed are they," saith he, "whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin." To him that is justified or forgiven, God "will not impute sin" to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word, and deed, are covered, are blotted out, shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are "accepted through the Beloved," "reconciled to God through his blood," he loves, and blesses, and watches over us for good, even as if we had never sinned. Indeed the Apostle in one place seems to extend the meaning of the word much farther, where he says, "Not the hearers of the law, but the doers of the law, shall be justified." Here he appears to refer our justification to the sentence of the great day. And so our Lord himself unquestionably doth, when he says, "By thy words thou shalt be justified;" proving hereby, that "for every idle word men shall speak, they shall give an account in the day of judgment." But perhaps we can hardly produce another instance of St. Paul's using the word in that distant sense. In the general tenor of his writings, it is evident he doth not; and least of all in the text before us, which undeniably speaks, not of those who have already "finished their course," but of those who are now just "setting out," just beginning to "run the race which is set before them."

III. Who Are They That Are Justified 1. But this is the third thing which was to be considered, namely, Who are they that are justified And the Apostle tells us expressly, the ungodly: "He (that is, God) justifieth the ungodly;" the ungodly of every kind and degree; and none but the ungodly. As "they that are righteous need no repentance," so they need no forgiveness. It is only sinners that have any occasion for pardon: It is sin alone which admits of being forgiven. Forgiveness, therefore, has an immediate reference to sin, and, in this respect, to nothing else. It is our "unrighteousness" to which the pardoning God is "merciful:" It is our "iniquity" which he "remembereth no more." 2. This seems not to be at all considered by those who so vehemently contend that a man must be sanctified, that is, holy, before he can be justified; especially by such of them as affirm, that universal holiness or obedience must precede justification. (Unless they mean that justification at the last day, which is wholly out of the present question.) So far from it, that the very supposition is not only flatly impossible, (for where there is no love of God, there is no holiness, and there is no love of God but from a sense of his loving us,) but also grossly, intrinsically absurd, contradictory to itself. For it is not a saint but a sinner that is forgiven, and under the notion of a sinner. God justifieth not the godly, but the ungodly; not those that are holy already, but the unholy. Upon what condition he doeth this, will be considered quickly: but whatever it is, it cannot be holiness. To assert this, is to say the Lamb of God takes away only those sins which were taken away before.

3. Does then the good Shepherd seek and save only those that are found already No: He seeks and saves that which is lost. He pardons those who need his pardoning mercy. He saves from the guilt of sin, (and, at the same time, from the power,) sinners of every kind, of every degree: men who, till then, were altogether ungodly; in whom the love of the Father was not; and, consequently, in whom dwelt no good thing, no good or truly Christian temper, --but all such as were evil and abominable, --pride, anger, love of the world, --the genuine fruits of that "carnal mind" which is "enmity against God." 4. These who are sick, the burden of whose sins is intolerable, are they that need a Physician; these who are guilty, who groan under the wrath of God, are they that need a pardon. These who are "condemned already," not only by God, but also by their own conscience, as by a thousand witnesses, of all their ungodliness, both in thought, and word, and work, cry aloud for Him that "justifieth the ungodly," through the redemption that is in Jesus; --the ungodly, and "him that worketh not;" that worketh not, before he is justified, anything that is good, that is truly virtuous or holy, but only evil continually. For his heart is necessarily, essentially evil, till the love of God is shed abroad therein. And while the tree is corrupt, so are the fruits; "for an evil tree cannot bring forth good fruit."

5. If it be objected, "Nay, but a man, before he is justified, may feed the hungry, or clothe the naked; and these are good works;" the answer is easy: He may do these, even before he is justified; and these are, in one sense, "good works;" they are "good and profitable to men." But it does not follow, that they are, strictly speaking, good in themselves, or good in the sight of God. All truly "good works" (to use the words of our Church) "follow after justification;" and they are therefore good and "acceptable to God in Christ," because they "spring out of a true and living faith." By a parity of reason, all "works done before justification are not good," in the Christian sense, "forasmuch as they spring not of faith in Jesus Christ;" (though from some kind of faith in God they may spring;) "yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not" (how strange soever it may appear to some) "but they have the nature of sin." 6. Perhaps those who doubt of this have not duly considered the weighty reason which is here assigned, why no works done before justification can be truly and properly good. The argument plainly runs thus: -- No works are good, which are not done as God hath willed and commanded them to be done. But no works done before justification are done as God hath willed and commanded them to be done: Therefore, no works done before justification are good.

The first proposition is self-evident; and the second, that no works done before justification are done as God hath willed and commanded them to be done, will appear equally plain and undeniable, if we only consider, God hath willed and commanded that "all our works" should "be done in charity;" (en agape) in love, in that love to God which produces love to all mankind. But none of our works can be done in this love, while the love of the Father (of God as our Father) is not in us; and this love can not be in us till we receive the "Spirit of Adoption, crying in , our hearts, Abba, Father." If, therefore, God doth not "justify the ungodly," and him that (in this sense) "worketh not," then hath Christ died in vain; then, notwithstanding his death, can no flesh living be justified. IV. On What Terms Is He Justified 1. But on what terms, then, is he justified who is altogether "ungodly" and till that time "worketh not" On one alone; which is faith: He "believeth is Him that justifieth the ungodly." And "he that believeth is not condemned;" yea, he is "passed from death unto life." "For the righteousness (or mercy) of God is by faith of Jesus Christ unto all and upon all them that believe: --Whom God hath set forth for a propitiation, through faith in his blood; that he might be just, and" (consistently with his justice) "the Justifier of him which believeth in Jesus:" "Therefore we conclude that a man is justified by faith without the deeds of the law;" without previous obedience to the moral law, which, indeed, he could not, till now, perform. That it is the moral law, and that alone, which is here intended, appears evidently from the words that follow: "Do we then make void the law through faith God forbid: Yea, we establish the law. What law do we establish by faith Not the ritual law: Not the ceremonial law of Moses. In nowise; but the great, unchangeable law of love, the holy love of God and of our neighbour."

2. Faith in general is a divine, supernatural "elegchos," "evidence" or "conviction," "of things not seen," not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine evidence or conviction that "God was in Christ, reconciling the world unto himself;" but a sure trust and confidence that Christ died for "my" sins, that he loved "me," and gave himself for "me." And at what time soever a sinner thus believes, be it in early childhood, in the strength of his years, or when he is old and hoary-haired, God justifieth that ungodly one: God, for the sake of his Son, pardoneth and absolveth him, who had in him, till then, no good thing. Repentance, indeed, God had given him before; but that repentance was neither more nor less than a deep sense of the want of all good, and the presence of all evil. And whatever good he hath, or doeth, from that hour when he first believes in God through Christ, faith does not "find," but "bring." This is the fruit of faith. First the tree is good, and then the fruit is good also. 3. I cannot describe the nature of this faith better than in the words of our own Church: "The only instrument of salvation" (whereof justification is one branch) "is faith; that is, a sure trust and confidence that God both hath and will forgive our sins, that he hath accepted us again into His favour, for the merits of Christ's death and passion. --But here we must take heed that we do not halt with God, through an inconstant, wavering faith: Peter, coming to Christ upon the water, because he fainted in faith, was in danger of drowning; so we, if we begin to waver or doubt, it is to be feared that we shall sink as Peter did, not into the water, but into the bottomless pit of hell fire." ("Second Sermon on the Passion")

"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.

5. Faith, therefore, is the "necessary" condition of justification; yea, and the "only necessary" condition thereof. This is the Second point carefully to be observed; that, the very moment God giveth faith (for "it is the gift of God") to the "ungodly" that "worketh not," that "faith is counted to him for righteousness." He hath no righteousness at all, antecedent to this, not so much as negative righteousness, or innocence. But "faith is imputed to him for righteousness," the very moment that he believeth. Not that God (as was observed before) thinketh him to be what he is not. But as "he made Christ to be sin for us," that is, treated him as a sinner, punishing him for our sins; so he counteth us righteous, from the time we believe in him: That is, he doth not punish us for our sins; yea, treats us as though we are guiltless and righteous. 6. Surely the difficulty of assenting to this proposition, that "faith is the "only condition" of justification," must arise from not understanding it. We mean thereby thus much, that it is the only thing without which none is justified; the only thing that is immediately, indispensably, absolutely requisite in order to pardon. As, on the one hand, though a man should have every thing else without faith, yet he cannot be justified; so, on the other, though he be supposed to want everything else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hell-fire; suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment Who will affirm that any more is "indispensably required" before that sinner can be justified Now, if there ever was one such instance from the beginning of the world, (and have there not been, and are there not, ten thousand times ten thousand) it plainly follows, that faith is, in the above sense, the sole condition of justification.

7. It does not become poor, guilty, sinful worms, who receive whatsoever blessings they enjoy, (from the least drop of water that cools our tongue, to the immense riches of glory in eternity,) of grace, of mere favour, and not of debt, to ask of God the reasons of his conduct. It is not meet for us to call Him in question "who giveth account to none of his ways;" to demand, "Why didst thou make faith the condition, the only condition, of justification Wherefore didst thou decree, "He that believeth," and he only, "shall be saved" This is the very point on which St. Paul so strongly insists in the ninth chapter of this Epistle, viz., That the terms of pardon and acceptance must depend, not on us, but "on him that calleth us;" that there is no "unrighteousness with God," in fixing his own terms, not according to ours, but his own good pleasure; who may justly say, "I will have mercy on whom I will have mercy;" namely, on him who believeth in Jesus. "So then it is not of him that willeth, nor of him that runneth," to choose the condition on which he shall find acceptance; "but of God that showeth mercy;" that accepteth none at all, but of his own free love, his unmerited goodness. "Therefore hath he mercy on whom he will have mercy," viz., on those who believe on the Son of his love; "and whom he will," that is, those who believe not, "he hardeneth," leaves at last to the hardness of their hearts.

8. One reason, however, we may humbly conceive, of God's fixing this condition of justification, "If thou believest in the Lord Jesus Christ, thou shalt be saved," was to "hide pride from man." Pride had already destroyed the very angels of God, had cast down "a third part of the stars of heaven." It was likewise in great measure owing to this, when the tempter said, "Ye shall be as gods," that Adam fell from his own steadfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end: For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a "mere sinner," inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only, pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his "mouth is stopped," and he stands utterly "guilty before" God, that he can "look unto Jesus," as the whole and sole "Propitiation for his sins." Thus only can he be "found in him," and receive the "righteousness which is of God by faith."

The Righteousness of Faith "Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven (that is, to bring Christ down from above:) Or, Who shall descend into the deep (that is, to bring up Christ again from the dead.) But what saith it The word is nigh thee, even in thy mouth, and in thy heart: That is, the word of faith, which we preach." Rom. 10:5-8. 1. The Apostle does not here oppose the covenant given by Moses, to the covenant given by Christ. If we ever imagined this, it was for want of observing, that the latter as well as the former part of these words were spoken by Moses himself to the people of Israel, and that concerning the covenant which then was. (Deut. 30:11, 12, 14.) But it is the covenant of grace, which God, through Christ, hath established with men in all ages, (as well before and under the Jewish dispensation, as since God was manifest in the flesh,) which St. Paul here opposes to the covenant of works, made with Adam while in Paradise, hut commonly supposed to be the only covenant which God had made with man, particularly by those Jews of whom the Apostle writes. 2. Of these it was that he so affectionately speaks in the begin-fling of this chapter: "My heart's desire and prayer to God for Israel is, that they may be saved. For I bear them record, that they have a zeal for God, but not according to knowledge. For they being ignorant of God's righteousness," (of the justification that flows from his mere grace and mercy, freely forgiving our sins through the Son of his love, through the redemption which is in Jesus,) "and seeking to establish their own righteousness," (their own holiness, antecedent to faith in "him that justifieth the ungodly," as the ground of their pardon and acceptance,) "have not submitted themselves unto the righteousness of God," and consequently seek death in the error of their life.

3. They were ignorant that "Christ is the end of the law for righteousness to every one that believeth;" -- that, by the oblation of himself once offered, he had put an end to the first law or covenant, (which, indeed, was not given by God to Moses, but to Adam in his state of innocence,) the strict tenor whereof, without any abatement, was, "Do this, and live;" and, at the same time, purchased for us that better covenant," Believe, and live;" believe, and thou shalt be saved; now saved, both from the guilt and power of sin, and, of consequence, from the wages of it. 4. And how many are equally ignorant now, even among those who are called by the name of Christ! How many who have now a "zeal for God," yet have it not "according to knowledge;" but are still seeking "to establish their own righteousness," as the ground of their pardon and acceptance; and therefore, vehemently refuse to "submit themselves unto the righteousness of God!" Surely my heart's desire, and prayer to God for you, brethren, is, that ye may be saved. And, in order to remove this grand stumbling-block out of your way, I will endeavour to show, First, what the righteousness is, which is of the law; and what "the righteousness which is of faith;" Secondly, the folly of trusting in the righteousness of the law, and the wisdom of submitting to that which is of faith. I. 1. And, First, "the righteousness which is of the law saith, The man which doeth these things shall live by them." Constantly and perfectly observe all these things to do them, and then thou shalt live for ever. This law, or covenant, (usually called the Covenant of Works,) given by God to man in Paradise, required an obedience perfect in all its parts, entire and wanting nothing, as the condition of his eternal continuance in the holiness and happiness wherein he was created.

5. The righteousness, then, which is of the law, speaketh on this wise: "Thou, O man of God, stand fast in love, in the image of God wherein thou art made. If thou wilt remain in life, keep the commandments, which are now written in thy heart. Love the Lord thy God with all thy heart. Love, as thyself, every soul that he hath made. Desire nothing but God. Aim at God in every thought, in every word and work. Swerve not, in one motion of body or soul, from him, thy mark, and the prize of thy high calling; and let all that is in thee praise his holy name, every power and faculty of thy soul, in every kind, in every degree, and at every moment of thine existence. `This do, and thou shalt live:' Thy light shall shine, thy love shall flame more and more, till thou art received up into the house of God in the heavens, to reign with him for ever and ever." 6. "But the righteousness which is of faith speaketh on this wise: Say not in thine heart, Who shall ascend into heaven that is, to bring down Christ from above;" (as though it were some impossible task which God required thee previously to perform in order to thine acceptance;) "or, Who shall descend into the deep that is, to bring up Christ from the dead;" (as though that were still remaining to be done, for the sake of which thou wert to be accepted;) "but what saith it The word," according to the tenor of which thou mayest now be accepted as an heir of life eternal, "is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith which we preach," -- the new covenant which God hath now established with sinful man, through Christ Jesus.

7. By "the righteousness which is of faith" is meant, that condition of justification, (and, in consequence, of present and final salvation, if we endure therein unto the end,) which was given by God to fallen man, through the merits and mediation of his only-begotten Son. This was in part revealed to Adam, soon after his fall; being contained in the original promise, made to him and his seed, concerning the Seed of the Woman, who should "bruise the serpent's head." (Gen. 3:15.) It was a little more clearly revealed to Abraham, by the angel of God from heaven, saying, "By myself have I sworn, saith the Lord, that in thy seed shall all the nations of the world be blessed." (Gen. 12:15, 18.) It was yet more fully made known to Moses, to David, and to the Prophets that followed; and, through them, to many of the people of God in their respective generations. But still the bulk even of these were ignorant of it; and very few understood it clearly. Still "life and immortality" were not so "brought to light" to the Jews of old, as they are now unto us "by the gospel."

8. Now, this covenant saith not to sinful man, "Perform unsinning obedience, and live." If this were the term, he would have no more benefit by all which Christ hath done and suffered for him, than if he was required, in order to life, to "ascend into heaven, and bring down Christ from above;" or to "descend into the deep," into the invisible world, and "bring up Christ from the dead." It doth not require any impossibility to be done: (Although to mere man, what it requires would be impossible; but not to man assisted by the Spirit of God:) This were only to mock human weakness. Indeed, strictly speaking, the covenant of grace doth not require us to do anything at all, as absolutely and indispensably necessary in order to our justification; but only, to believe in Him who, for the sake of his Son, and the propitiation which he hath made, "justifieth the ungodly that worketh not," and imputes his faith to him for righteousness. Even so Abraham "believed in the Lord, and he counted it to him for righteousness." (Gen. 15:6.) "And he received the sign of circumcision, a seal of the righteousness of faith, -- that he might be the father of all them that believe, -- that righteousness might be imputed unto them also." (Rom. 4:11.) "Now it was not written for his sake alone, that it," i.e., faith, "was imputed to him; but for us also, to whom it shall be imputed," to whom faith shall be imputed for righteousness, shall stand in the stead of perfect obedience, in order to our acceptance with God, "if we believe on him who raised up Jesus our Lord from the dead; who was delivered" to death "for our offences, and was raised again for our justification:" (Rom. 4:23-25:) For the assurance of the remission of our sins, and of a second life to come, to them that believe.

9. What saith then the covenant of forgiveness, of unmerited love, of pardoning mercy "Believe in the Lord Jesus Christ, and thou shalt be saved." In the day thou believest, thou shalt surely live. Thou shalt be restored to the favour of God; and in his pleasure is life. Thou shalt be saved from the curse, and from the wrath of God. Thou shalt be quickened, from the death of sin into the life of righteousness. And if thou endure to the end, believing in Jesus, thou shalt never taste the second death; but, having suffered with thy Lord, shalt also live and reign with him for ever and ever. 10. Now, "this word is nigh thee." This condition of life is plain, easy, always at hand. "It is in thy mouth, and in thy heart," through the operation of the Spirit of God. The moment "thou believest in thine heart" in him whom God "hath raised from the dead," and "confessest with thy mouth the Lord Jesus," as thy Lord and thy God, "thou shalt be saved" from condemnation, from the guilt and punishment of thy former sins, and shalt have power to serve God in true holiness all the remaining days of thy life. 11. What is the difference then between the "righteousness which is of the law," and the "righteousness which is of faith -- between the first covenant, or the covenant of works, and the second, the covenant of grace The essential, unchangeable difference is this: The one supposes him to whom it is given to be already holy and happy, created in the image and enjoying the favour of God; and prescribes the condition whereon he may continue therein, in love and joy, life and immortality: The other supposes him to whom it is given to be now unholy and unhappy, fallen short of the glorious image of God, having the wrath of God abiding on him, and hastening, through sin, whereby his soul is dead, to bodily death, and death everlasting; and to man in this state it prescribes the condition whereon he may regain the pearl he has lost, may recover the favour and image of God, may retrieve the life of God in his soul, and be restored to the knowledge and the love of God, which is the beginning of life eternal.

12. Again: The covenant of works, in order to man's continuance in the favour of God, in his knowledge and love, in holiness and happiness, required of perfect man a perfect and uninterrupted obedience to every point of the law of God. Whereas, the covenant of grace, in order to man's recovery of the favour and the life of God, requires only faith; living faith in Him who, through God, justifies him that obeyed not. 13. Yet, again: The covenant of works required of Adam and all his children, to pay the price themselves, in consideration of which they were to receive all the future blessings of God. But, in the covenant of grace, seeing we have nothing to pay, God "frankly forgives us all:" Provided only, that we believe in Him who hath paid the price for us; who hath given himself a "Propitiation for our sins, for the sins of the whole world." 14. Thus the first covenant required what is now afar off from all the children of men; namely, unsinning obedience, which is far from those who are "conceived and born in sin." Whereas, the second requires what is nigh at hand; as though it should say, "Thou art sin! God is love! Thou by sin art fallen short of the glory of God; yet there is mercy with him. Bring then all thy sins to the pardoning God, and they shall vanish away as a cloud. If thou wert not ungodly, there would be no room for him to justify thee as ungodly. But now draw near, in fill assurance of faith. He speaketh, and it is done. Fear not, only believe; for even the just God justifieth all that believe in Jesus." II. 1. These things considered, it would be easy to show, as I proposed to do in the Second place, the folly of trusting in the "righteousness which is of the law," and the wisdom of submitting to "the righteousness which is of faith."

3. You should farther consider, that the righteousness of the law requires, not only the obeying every command of God, negative and positive, internal and external, but likewise in the perfect degree. In every instance whatever, the voice of the law is, "Thou shalt serve the Lord thy God with all thy strength." It allows no abatement of any kind: It excuses no defect: It condemns every coming short of the full measure of obedience, and immediately pronounces a curse on the offender: It regards only the invariable rules of justice, and saith, "I know not to show mercy." 4. Who then can appear before such a Judge, who is "extreme to mark what is done amiss" How weak are they who desire to be tried at the bar where "no flesh living can be justified!" -- none of the offspring of Adam. For, suppose we did now keep every commandment with all our strength; yet one single breach which ever was, utterly destroys our whole claim to life. If we have ever offended in any one point, this righteousness is at an end. For the law condemns all who do not perform uninterrupted as well as perfect obedience. So that, according to the sentence of this, for him who hath once sinned, in any degree, "there remaineth only a fearful looking for of fiery indignation, which shall devour the adversaries" of God. 5. Is it not then the very foolishness of folly, for fallen man to seek life by this righteousness for man, who was "shapen in wickedness, and in sin did his mother conceive him" man, who is, by nature, all "earthly, sensual, devilish;" altogether corrupt and abominable;" in whom, till he find grace, "dwelleth no good thing;" nay, who cannot of himself think one good thought; who is indeed all sin, a mere lump of ungodliness, and who commits sin in every breath he draws; whose actual transgressions, in word and deed, are more in number than the hairs of his head What stupidity, what senselessness must it be for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by his own righteousness, of living by "the righteousness which is of the law!"

6. Now, whatsoever considerations prove the folly of trusting in the "righteousness which is of the law," prove equally the wisdom of submitting to the "righteousness which is of God by faith." This were easy to be shown with regard to each of the preceding considerations. But, to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, that it is acting according to truth, to the real nature of things. For, what is it more, than to acknowledge, with our heart as well as lips, the true state wherein we are to acknowledge that we bring with us into the world a corrupt, sinful nature; more corrupt, indeed, than we can easily conceive, or find words to express that hereby we are prone to all that is evil, and averse from all that is good; that we are full of pride, self will, unruly passions, foolish desires, vile and inordinate affections; lovers of the world, lovers of pleasure more than lovers of God that our lives have been no better than our hearts, but many ways ungodly and unholy; insomuch that our actual sins, both in word and deed, have been as the stars of heaven for multitude; that, on all these accounts, we are displeasing to Him who is of purer eyes than to behold iniquity, and deserve nothing from him but indignation and wrath and death, the due wages of sin that we cannot, by any of our righteousness, (for indeed we have none at all,) nor by any of our works, (for they are as the tree upon which they grow,) appease the wrath of God, or avert the punishment we have justly deserved; yea, that, if left to ourselves, we shall only wax worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works, and with the evil tempers of our carnal mind, till we fill up the measure of our iniquities, and bring upon ourselves swift destruction And is not this the very state wherein by nature we are To acknowledge this, then, both with our heart and lips, that is, to disclaim our own righteousness, "the righteousness which is of the law," is to act according to the real nature of things, and, consequently, is an instance of true wisdom.

Above all, how long wilt thou forget, that whatsoever thou doest, or whatsoever thou hast, before thy sins are forgiven thee, it avails nothing with God toward the procuring of thy forgiveness yea, and that it must all be cast behind thy back, trampled under foot, made no account of, or thou wilt never find favour in God's sight; because, until then, thou canst not ask it, as a mere sinner, guilty, lost, undone, having nothing to plead, nothing to offer to God, but only the merits of his well-beloved Son, "who loved thee, and gave himself for thee!" 6. To conclude. Whosoever thou art, O man, who hast the sentence of death in thyself, who feelest thyself a condemned sinner, and hast the wrath of God abiding on thee: Unto thee saith the Lord, not, "Do this," -- perfectly obey all my commands, -- "and live;" but, "Believe in the Lord Jesus Christ, and thou shalt be saved." "The word of faith is nigh unto thee:" Now, at this instant, in the present moment, and in thy present state, sinner as thou art, just as thou art, believe the gospel; and "I will be merciful unto thy unrighteousness, and thy iniquities will I remember no more."

8. The gospel, (that is, good tidings, good news for guilty, helpless sinners,) in the largest sense of the word, means, the whole revelation made to men by Jesus Christ; and sometimes the whole account of what our Lord did and suffered while he tabernacled among men. The substance of all is, "Jesus Christ came into the world to save sinners;" or, "God so loved the world that he gave his only-begotten Son, to the end we might not perish, but have everlasting life;" or, "He was bruised for our transgressions, he was wounded for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." 9. Believe this, and the kingdom of God is thine. By faith thou attainest the promise. "He pardoneth and absolveth all that truly repent, and unfeignedly believe his holy gospel." As soon as ever God hath spoken to thy heart, "Be of good cheer, thy sins are forgiven thee," his kingdom comes: Thou hast "righteousness, and peace, and joy in the Holy Ghost." 10. Only beware thou do not deceive thy own soul with regard to the nature of this faith. It is not, as some have fondly conceived, a bare assent to the truth of the Bible, of the articles of our creed, or of all that is contained in the Old and New Testament. The devils believe this, as well as I or thou! And yet they are devils still. But it is, over and above this, a sure trust in the mercy of God, through Christ Jesus. It is a confidence in a pardoning God. It is a divine evidence or conviction that "God was in Christ, reconciling the world to himself, not imputing to them their" former "trespasses;" and, in particular, that the Son of God hath loved me, and given himself for me; and that I, even I, am now reconciled to God by the blood of the cross.

11. Dost thou thus believe Then the peace of God is in thy heart, and sorrow and sighing flee away. Thou art no longer in doubt of the love of God; it is clear as the noon-day sun. Thou criest out, "My song shall be always of the loving-kindness of the Lord: With my mouth will I ever be telling of thy truth, from one generation to another." Thou art no longer afraid of hell, or death, or him that had once the power of death, the devil; no, nor painfully afraid of God himself; only thou hast a tender, filial fear of offending him. Dost thou believe Then thy "soul doth magnify the Lord," and thy "spirit rejoiceth in God thy Saviour." Thou rejoicest in that thou hast "redemption through his blood, even the forgiveness of sins." Thou rejoicest in that "Spirit of adoption," which crieth in thy heart, "Abba, Father!" Thou rejoicest in a "hope full of immortality;" in reaching forth unto the "mark of the prize of thy high calling;" in an earnest expectation of all the good things which God hath prepared for them that love him. 12. Dost thou now believe Then "the love of God is" now "shed abroad in thy heart." Thou lovest him, because he first loved us. And because thou lovest God, thou lovest thy brother also. And being filled with "love, peace, joy," thou art also filled with "long-suffering, gentleness, fidelity, goodness, meekness, temperance," and all the other fruits of the same Spirit; in a word, with whatever dispositions are holy, are heavenly or divine. For while thou "beholdest with open," uncovered "face" (the veil now being taken away) "the glory of the Lord," his glorious love, and the glorious image wherein thou wast created, thou art "changed into the same image, from glory to glory, by the Spirit of the Lord."

6. These are they who indeed "walk after the Spirit." Being filled with faith and with the holy Ghost, they possess in their hearts, and show forth in their lives, in the whole course of their words and actions, the genuine fruits of the Spirit of God, namely, "love, joy, peace, long-suffering, gentleness, goodness, fidelity, meekness, temperance," and whatsoever else is lovely or praiseworthy. "They adorn in all things the gospel of God our Saviour"; and give full proof to all mankind, that they are indeed actuated by the same Spirit "which raised up Jesus from the dead." II. 1. I proposed to show, in the second place, how "there is no condemnation to them which are" thus "in Christ Jesus,"' and thus "walk not after the flesh, but after the Spirit." And, first, to believers in Christ, walking thus, "there is no condemnation" on account of their past sins. God condemneth them not for any of these; they are as though they had never been; they are cast "as a stone into the depth of the sea," and he remembereth them no more. God, having "set forth his Son to be a propitiation "for them, "through faith in his blood," hath declared unto them "His righteousness for the remission of the sins that are past." he layeth therefore none of these to their charge; their memorial is perished with them. 2. And there is no condemnation in their own breast; no sense of guilt, or dread of the wrath of God. They "have the witness in themselves:" they are conscious of their interest in the blood of sprinkling. "They have not received again the spirit of bondage unto fear," unto doubt and racking uncertainty; but they "have received the Spirit of adoption," crying in their heart, "Abba, Father." Thus, being "justified by faith," they have the peace of God ruling in their hearts; flowing from a continual sense of his pardoning mercy, and "the answer of a good conscience toward God."

3.But secondly, do all they which abide "in Christ Jesus, walk not after the flesh, but after the Spirit" Then we cannot but infer, that whosoever now committeth sin, hath no part or lot in this matter. He is even now condemned by his own heart. But, "if our heart condemn us," if our own conscience beareth witness that we are guilty, undoubtedly God doth; for "He is greater than our heart, and knoweth all things "; so that we cannot deceive him, if we can ourselves. And think not to say, "I was justified once; my sins were once forgiven me:" I know not that; neither will I dispute whether they were or no. Perhaps, at this distance of time, it is next to impossible to know, with any tolerable degree of certainty, whether that was a true, genuine work of God, or whether thou didst only deceive thy own soul. But this I know, with the utmost degree of certainty, "he that committeth sin is of the devil." Therefore, thou art of thy father the devil. It cannot be denied: for the works of thy father thou doest. O flatter not thyself with vain hopes! Say not to thy soul, "Peace peace!" For there is no peace. Cry aloud! Cry unto God out of the deep; if haply he may hear thy voice. Come unto him as at first, as wretched and poor, as sinful, miserable, blind and naked! And beware thou suffer thy soul to take no rest, till his pardoning love be again revealed; till he "heal thy backslidings," and fill thee again with the "faith that worketh by love."

2. "He cried unto the Lord in his trouble, and God delivers him out of his distress." His eyes are opened in quite another manner than before, even to see a loving, gracious God. While he is calling, "I beseech thee, show me thy glory!" -- he hears a voice in the inmost soul, "I will make all my goodness pass before thee, and I will proclaim the name of the Lord: I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy." And, it is not long before "the Lord" descends in the cloud, and proclaims the name of the Lord." Then he sees, but not with eyes of flesh and blood, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, and forgiving iniquities, and transgressions and sin." 3. Heavenly, healing light now breaks in upon his soul. He "looks on him whom he had pierced;" and "God, who out of darkness commanded light to shine, shineth in his heart." He sees the light of the glorious love of God, in the face of Jesus Christ. He hath a divine "evidence of things not seen" by sense, even of the "deep things of God;" more particularly of the love of God, of his pardoning love to him that believes in Jesus. Overpowered with the sight, his whole soul cried out, "My Lord and my God;" For he sees all his iniquities laid on Him, who "bare them in his own body on the tree;" he beholds the Lamb of God taking away his sins. How clearly now does he discern, that "God was in Christ, reconciling the world unto himself; making him sin for us, who knew no sin, that we might be made the righteousness of God through him;" -- and that he himself is reconciled to God, by that blood of the covenant!

8. That this testimony of the Spirit of God must needs, in the very nature of things, be antecedent to the testimony of our own spirit, may appear from this single consideration: We must be holy of heart, and holy in life before we can be conscious that we are so; before we can have the testimony of our spirit, that we are inwardly and outwardly holy. But we must love God, before we can be holy at all; this being the root of all holiness. Now we cannot love God, till we know he loves us. "We love him, because he first loved us." And we cannot know his pardoning love to us, till his Spirit witnesses it to our spirit. Since, therefore, this testimony of his Spirit must precede the love of God and all holiness, of consequence it must precede our inward consciousness thereof, or the testimony of our spirit concerning them. 9. Then, and not till then, -- when the Spirit of God beareth that witness to our spirit, "God hath loved thee, and given his own Son to be the propitiation for thy sins; the Son of God hath loved thee, and hath washed thee from thy sins in his blood," -- "we love God, because he first loved us;" and, for his sake, we love our brother also. And of this we cannot but be conscious to ourselves: We "know the things that are freely given to us of God." We know that we love God and keep his commandments; and "hereby also we know that we are of God." This is that testimony of our own spirit, which, so long as we continue to love God and keep his commandments, continues joined with the testimony of God's Spirit, "that we are the children of God."

3. I answer, the Holy Scriptures abound with marks, whereby the one may be distinguished from the other. They describe, in the plainest manner, the circumstances which go before, which accompany, and which follow, the true, genuine testimony of the Spirit of God with the spirit of a believer. Whoever carefully weighs and attends to these will not need to put darkness for light. He will perceive so wide a difference, with respect to all these, between the real and the pretended witness of the Spirit, that there will be no danger, I might say, no possibility, of confounding the one with the other. 4. By these, one who vainly presumes on the gift of God might surely know, if he really desired it, that he hath been hitherto "given up to a strong delusion," and suffered to believe a lie. For the Scriptures lay down those clear, obvious marks, as preceding, accompanying, and following that gift, which a little reflection would convince him, beyond all doubt, were never found in his soul. For instance: The Scripture describes repentance, or conviction of sin, as constantly going before this witness of pardon. So, "Repent; for the kingdom of heaven is at hand." (Matt. 3:2.) "Repent ye, and believe the gospel." (Mark 1:15.) "Repent, and be baptized every one of you for the remission of sins." (Acts 2:38.) "Repent ye therefore, and be converted, that your sins may be blotted out." (Acts 3:19.) In conformity whereto, our Church also continually places repentance before pardon, or the witness of it. "He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy gospel." "Almighty God -- hath promised forgiveness of sins to all them, who, with hearty repentance and true faith, turn unto him." But he is a stranger even to this repentance: He hath never known a broken and a contrite heart: "The remembrance of his sins" was never "grievous unto him," nor "the burden of them intolerable." In repeating those words, he never meant what he said; he merely paid a compliment to God. And were it only from the want of this previous work of God, he hath too great reason to believe that he hath grasped a mere shadow, and never yet known the real privilege of the sons of God.

6. But waving the consideration of whatever he has or has not experienced in time past; by the present marks may we easily distinguish a child of God from a presumptuous self-deceiver. The Scriptures describe that joy in the Lord which accompanies the witness of his Spirit, as a humble joy; a joy that abases to the dust, that makes a pardoned sinner cry out, "I am vile! What am I, or my father's house Now mine eye seeth thee, I abhor myself in dust and ashes!" And wherever lowliness is, there is meekness, patience, gentleness, long-suffering. There is a soft, yielding spirit; a mildness and sweetness, a tenderness of soul, which words cannot express. But do these fruits attend that supposed testimony of the Spirit in a presumptuous man Just the reverse. The more confident he is of the favour of God, the more is he lifted up; the more does he exalt himself, the more haughty and assuming is his whole behaviour. The stronger witness he imagines himself to have, the more overbearing is he to all around him; the more incapable of receiving any reproof; the more impatient of contradiction. Instead of being more meek, and gentle, and teachable, more "swift to hear, and slow to speak," he is more slow to hear, and swift to speak; more unready to learn of anyone; more fiery and vehement in his temper, and eager in his conversation. Yea, perhaps, there will sometimes appear a kind of fierceness in his air, his manner of speaking, his whole deportment, as if he were just going to take the matter out of God's hands, and himself to "devour the adversaries."

7. But this is confirmed, not only by experience of the children of God; -- thousands of whom can declare that they never did know themselves to be in the favour of God till it was directly witnessed to them by his Spirit; --but by all those who are convinced of sin, who feel the wrath of God abiding on them. These cannot be satisfied with any thing less than a direct testimony from his Spirit, that he is "merciful to their unrighteousness, and remembers their sins and iniquities no more." Tell any of these, "You are to know you are a child, by reflecting on what he has wrought in you, on your love, joy, and peace; and will he not immediately reply, "By all this I know I am a child of the devil I have no more love to God than the devil has; my carnal mind is enmity against God. I have no joy in the Holy Ghost; my soul is sorrowful even unto death. I have no peace; my heart is a troubled sea; I am all storm and tempest." And which way can these souls possibly be comforted, but by a divine testimony not that they are good, or sincere, or conformable to the Scripture in heart and life, but) that God justifieth the ungodly --him that, till the moment he is justified, is all ungodly, void of all true holiness; him that worketh not, that worketh nothing that is truly good, till he is conscious that he is accepted, not for any works of righteousness which he hath done, but by the mere, free mercy of God; wholly and solely for what the Son of God hath done and suffered for him. And can it be any otherwise, if "a man is justified by faith, without the works of the law" If so, what inward or outward goodness can he be conscious of, antecedent to his justification Nay, is not the having nothing to pay, that is, the being conscious that "there dwelleth in us no good thing," neither inward nor outward goodness, essentially, indispensably necessary, before we can be "justified freely, through the redemption that is in Jesus Christ" Was ever any man justified since his coming into the world, or can any man ever be justified, till he is brought to that point, I give up every plea beside, --

Lord, I am damn'd; but Thou has died 8. Every one, therefore, who denies the existence of such a testimony, does in effect deny justification by faith. It follows, that either he never experienced this, either he never was justified, or that be has forgotten, as St. Peter speaks, tou kaqarismou tvn palai amartivn, the purification from his former sins, the experience he then had himself; the manner wherein God wrought in his own soul, when his former sins were blotted out. 9. And the experience even of the children of the world here confirms that of the children of God. Many of these have a desire to please God: Some of them take much pains to please him: But do they not, one and all, count it the highest absurdity for any to talk of knowing his sins are forgiven Which of them even pretends to any such thing And yet many of them are conscious of their own sincerity. Many of them undoubtedly have, in a degree, the testimony of their own spirit, a consciousness of their own uprightness. But this brings them no consciousness that they are forgiven; no knowledge that they are the children of God. Yea, the more sincere they are, the more uneasy they generally are, for want of knowing it; plainly showing that this cannot be known, in a satisfactory manner, by the bare testimony of our own spirit, without God's directly testifying that we are his children. IV. But abundance of objections have been made to this; the chief of which it may be well to consider. 1. It is objected, First, "Experience is not sufficient to prove a doctrine which is not founded on Scripture." This is undoubtedly true; and it is an important truth; but it does not affect the present question; for it has been shown, that this doctrine is founded on Scripture: Therefore experience is properly alleged to confirm it. 2. But madmen, French prophets, and enthusiasts of every kind, have imagined they experienced this witness. They have so; and perhaps not a few of them did, although they did not retain it long: But if they did not, this is no proof at all that others have not experienced it; as a madman's imagining himself a king, does not prove that there are no real kings.

4. The Second inference, is, let none rest in any supposed fruit of the Spirit without the witness. There may be foretastes of the Spirit without the witness. There may be foretastes of joy, of peace, of love, and those not delusive, but really from God, long before we have the witness in ourselves; before the Spirit of God witnesses with our spirits that we have "redemption in the blood of Jesus, even the forgiveness of sins." Yea, there may be a degree of long-suffering, of gentleness, of fidelity, meekness, temperance, (not a shadow thereof, but a real degree, by the preventing grace of God,) before we "are accepted in the Beloved," and, consequently, before we have a testimony of our acceptance: But it is by no means advisable to rest here; it is at the peril of our souls if we do. If we are wise, we shall be continually crying to God, until his Spirit cry in our heart, "Abba, Father!" This is the privilege of all the children of God, and without this we can never be assured that we are his children. Without this we cannot retain a steady peace, nor avoid perplexing doubts and fears. But when we have once received this Spirit of adoption, this "peace which passeth all understanding," and which expels all painful doubt and fear, will "keep our hearts and minds in Christ Jesus." And when this has brought forth its genuine fruit, all inward and outward holiness, it is undoubtedly the will of Him that calleth us, to give us always what he has once given; so that there is no need that we should ever more be deprived of either the testimony of God's Spirit, or the testimony of our own, the consciousness of our walking in all righteousness and true holiness. Newry, April 4, 1767.

8. But whoever desires to have a conscience thus void of offence, let him see that he lay the right foundation. Let him remember, "other foundation" of this "can no man lay, than that which is laid, even Jesus Christ." And let him also be mindful, that no man buildeth on him but by a living faith; that no man is a partaker of Christ, until he can clearly testify, "The life which I now live, I live by faith in the Son of God;" in him who is now revealed in my heart; who "loved me, and gave himself for me." Faith alone is that evidence, that conviction, that demonstration of things invisible, whereby the eyes of our understanding being opened, and divine light poured in upon them, we "see the wondrous things of God's law;" the excellency and purity of it; the height, and depth, and length, and breadth thereof, and of every commandment contained therein. It is by faith that, beholding "the light of the glory of God in the face of Jesus Christ," we perceive, as in a glass, all that is in ourselves, yea, the inmost motions of our souls. And by this alone can that blessed love of God be "shed abroad in our hearts," which enables us so to love one another as Christ loved us. By this is that gracious promise fulfilled unto all the Israel of God, "I will put my laws into their mind, and write" (or engrave) "them in their hearts;" (Heb. 8:10;) hereby producing in their souls an entire agreement with his holy and perfect law, and "bringing into captivity every thought to the obedience of Christ." And, as an evil tree cannot bring forth good fruit, so a good tree cannot bring forth evil fruit. As the heart therefore of a believer, so likewise his life, is thoroughly conformed to the rule of God's commandments; in a consciousness whereof, he can give glory to God, and say with the Apostle, "This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world."

15. It could not be that ever he should attain to this but by the "excellent knowledge of Jesus Christ" our Lord; or, "by the grace of God," -- another expression of nearly the same import. By "the grace of God" is sometimes to be understood that free love, that unmerited mercy, by which I a sinner, through the merits of Christ, am now reconciled to God. But in this place it rather means that power of God the Holy Ghost, which "worketh in us both to will and to do of his good pleasure." As soon as ever the grace of God in the former sense, his pardoning love, is manifested to our souls, the grace of God in the latter sense, the power of his Spirit, takes place therein. And now we can perform, through God, what to man was impossible. Now we can order our conversation aright. We can do all things in the light and power of that love, through Christ which strengtheneth us. We now have "the testimony of our conscience," which we could never have by fleshly wisdom, "that in simplicity and godly sincerity, we have our conversation in the world."

The slightest touch of sin to feel. 20. To conclude. Christian joy is joy in obedience; joy in loving God and keeping his commandments: And yet not in keeping them, as if we were thereby to fulfil the terms of the covenant of works; as if by any works or righteousness of ours, we were to procure pardon and acceptance with God. Not so: We are already pardoned and accepted through the mercy of God in Christ Jesus. Not as if we were by our own obedience to procure life, life from the death of sin: This also we have already through the grace of God. Us "hath he quickened, who were dead in sins;" and now we are "alive to God, through Jesus Christ our Lord." But we rejoice in walking according to the covenant of grace, in holy love and happy obedience. We rejoice in knowing that, "being justified through his grace," we have "not received that grace of God in vain: "that God having freely (not for the sake of our willing or running, but through the blood of the Lamb) reconciled us to himself, we run, in the strength which he hath given us, the way of his commandments. He hath "girded us with strength unto the war," and we gladly "fight the good fight of faith." We rejoice through him who liveth in our hearts by faith, to "lay hold of eternal life." This is our rejoicing, that as our "Father worketh hitherto," so (not by our own might or wisdom, but through the power of his Spirit, freely given in Christ Jesus) we also work the works of God. And may he work in us whatsoever is well-pleasing in his sight! To whom be the praise for ever and ever! [It may easily be observed, that the preceding discourse describes the experience of those that are strong in faith: But hereby those that are weak in faith may be discouraged; to prevent which, the following discourse may be of use.]

2. "However, there is one Scripture more which will put the matter out of question: `If any man be' a believer `in Christ, he is a new creature. Old things are passed away; behold, all things are become new.' (2 Cor. 5:17.) Now certainly a man cannot be a new creature and an old creature at once." Yes, he may: He may be partly renewed, which was the very case with those at Corinth. They were doubtless "renewed in the spirit of their mind," or they could not have been so much as "babes in Christ." yet they had not the whole mind which was in Christ, for they envied one another. "But it is said expressly, `Old things are passed away: All things are become new.'" But we must not so interpret the Apostle's words, as to make him contradict himself. And if we will make him consistent with himself, the plain meaning of the words is this: His old judgment concerning justification, holiness, happiness, indeed concerning the things of God in general, is now passed away; so are his old desires, designs, affections, tempers, and conversation. All these are undeniably become new, greatly changed from what they were; and yet, though they are new, they are not wholly new. Still he feels, to his sorrow and shame, remains of the old man, too manifest taints of his former tempers and affections, though they cannot gain any advantage over him, as long as he watches unto prayer.

20. Indeed this is so evident a truth, that well nigh all the children of God, scattered abroad, however they differ in other points, yet generally agree in this; -- that although we may "by the Spirit, mortify the deeds of the body," resist and conquer both outward and inward sin: although we may weaken our enemies day by day; -- yet we cannot drive them out. By all the grace which is given at justification we cannot extirpate them. Though we watch and pray ever so much, we cannot wholly cleanse either our hearts or hands. Most sure we cannot, till it shall please our Lord to speak to our hearts again, to speak the second time, "Be clean:" and then only the leprosy is cleansed. Then only, the evil root, the carnal mind, is destroyed; and inbred sin subsists no more. But if there be no such second change, if there be no instantaneous deliverance after justification, if there be none but a gradual work of God (that there is a gradual work none denies,) then we must be content, as well as we can, to remain full of sin till death; and, if so, we must remain guilty till death, continually deserving punishment. For it is impossible the guilt, or desert of punishment, should be removed from us, as long as all this sin remains in our heart, and cleaves to our words and actions. Nay, in rigorous justice, all we think, and speak, and act, continually increases it. II. 1. In this sense we are to repent, after we are justified. And till we do so, we can go no farther. For, till we are sensible of our disease, it admits of no cure. But, supposing we do thus repent, then are we called to "believe the gospel."

2. And this also is to be understood in a peculiar sense, different from that wherein we believed in order to justification. Believe the glad tidings of great salvation, which God hath prepared for all people. Believe that he who is "the brightness of his Father's glory, the express image of his person," is "able to save unto the uttermost all that come unto God through him." He is able to save you from all the sin that still remains in your heart. He is able to save you from all the sin that cleaves to all your words and actions. He is able to save you from sins of omission, and to supply whatever is wanting in you. It is true, this is impossible with man; but with God-Man all things are possible. For what can be too hard for him who hath "all power in heaven and in earth" Indeed, his bare power to do this is not a sufficient foundation for our faith that he will do it, that he will thus exert his power, unless he hath promised it. But this he has done: he has promised it over and over, in the strongest terms. he has given us these "exceeding great and precious promises," both in the Old and the New Testament. So we read in the law, in the most ancient part of the oracles of God, "The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul." (Deut. 30:6.) So in the Psalms, "He shall redeem Israel," the Israel of God, "from all his sins." So in the Prophet, "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. And I will put My Spirit within you, and ye shall keep My judgements, and do them. I will also save you from all your uncleannesses" (Ezek.

2. On the contrary, a deep conviction that we are not yet whole; that our hearts are not fully purified; that there is yet in us a "carnal mind," which is still in its nature "enmity against God;" that a whole body of sin remains in our heart, weakened indeed, but not destroyed; shows, beyond all possibility of doubt, the absolute necessity of a farther change. We allow, that at the very moment of justification, we are born again: In that instant we experience that inward change from "darkness into marvellous light;" from the image of the brute and the devil, into the image of God; from the earthly, sensual, devilish mind, to the mind which was in Christ Jesus. But are we then entirely changed Are we wholly transformed into the image of him that created us Far from it: we still retain a depth of sin; and it is the consciousness of this which constrains us to groan, for a full deliverance, to him that is mighty to save. Hence it is, that those believers who are not convinced of the deep corruption of their hearts, or but slightly, and, as it were, notionally convinced, have little concern about entire sanctification. They may possibly hold the opinion, that such a thing is to be, either at death, or some time they know not when, before it. But they have no great uneasiness for the want of it, and no great hunger or thirst after it. They cannot, until they know themselves better, until they repent in the sense above described, until God unveils the inbred monster's face, and shows them the real state of their souls. Then only, when they feel the burden, will they groan for deliverance from it. Then, and not till then, will they cry out, in the agony of their soul, Break off the yoke of inbred sin, And fully set my spirit free! I cannot rest till pure within, Till I am wholly lost in Thee.

8. The quotation is from Virgil's Aeneid, 6.567. The subject of the verbs is Rhadamanthus, the mythical judge of the dead. No translation is furnished in the 1771 ed. Modern editions give Dryden's version. The meaning is "Rhadamanthus of Gnosus here holds his iron sway, and scourges them and hears their guile, and compels each man to confess the expiations put off till death (alas! too late!) which were due for the crimes he committed on earth, rejoicing in the vain hope that they might be concealed." 9. "To justify the way of God to man:" from Milton's Paradise Lost, 1.26. In the original the last line is "men." 10. "The third heaven" Paul (2 Cor. 12:2) tells how he was caught up into the third heave, or paradise, and heard unutterable words which it is not in the power of man to speak, It is doubtful where he thought of three heavens only -- viz. the heaven of the atmosphere and clouds, the heaven of the sun and stars, and the heaven of the blessed dead -- or accepted the Jewish belief in seven heavens, of which Paradise was the third in order from below. Wesley admits of no hope for the finally impenitent, and interprets literally these passages which speak of their doom. In the first, however, Hell is Sheol, and all that the Psalmist says is that all the nations (no the people) that forget God will depart in to the world of the dead. In the Sermon 73, on Hell, he is quite explicit as to his belief in the endless torment of the wicked in material fire. Neither of these sermons are, however, part of the standard Methodist doctrine. 11. The finale destruction of the earth by means of fires is quite within the bounds of possibility. The impact of some wandering star would generate heat enough for the purpose; of it may be that gravitation will at last overcome the centrifugal force and the arch will fall into the sun. But such speculations are as fruitless as they are uncertain; and the idea in the next paragraph of the origin of the sea of glass is merely grotesque.

If objected, "But this is no direction to unbelievers; to those who know not God's pardoning grace: For the Apostle adds, 'But let him ask in faith; otherwise, 'let him not think that he shall receive any thing of the Lord,'" I answer: The word "faith" in this place is fixed by the Apostle himself, as if purposely to obviate this objection, in the following: "Let him ask in faith, nothing wavering," nothing doubting. Not doubting but God heareth his prayer and will fulfil his heart's desire. The gross, blasphemous absurdity of supposing faith here means full Christian faith appears thus: It's supposing the Holy Ghost directs a man who knows he hasn't faith (which is termed wisdom here) to ask it of God, with a positive promise that "it shall be given him"; then immediately subjoin that it shall not be given unless he have it before asking! Who can bear such a supposition? From this Scripture, as well as those cited above, we must infer that all desiring God's grace are to wait for it through prayer. Second: Searching the Scriptures as a Means of Grace 7. Secondly, all desiring God's grace are to wait for it in searching the Scriptures. Our Lord's direction regarding this means is likewise plain and clear. "Search the Scriptures," saith he to unbelieving Jews, "for they testify of me." (John 5:39.) He directed them to search the Scriptures so they might believe in Him. The objection that "this is not a command, but only an assertion, that they did search the Scriptures" is shamelessly false. It's as peremptory as words can make it--it's a clear command. What blessing from God attends this means' use appears from what's recorded concerning the Bereans; who, after hearing St. Paul, "searched the Scriptures daily, whether those things were so. Therefore many of them believed;" -- found God's grace in the way He ordained. (Acts 17:11, 12.) It's probable that in some who had "received the word with all readiness of mind," "faith came...by hearing," and was only confirmed by reading the Scriptures. But as noted, under "searching the Scriptures," hearing, reading, and meditating are all contained.

7. "All things are possible to him that" thus "believeth." "The eyes of his understanding being enlightened," he sees what is his calling; even to glorify God, who hath bought him with so high a price, in his body and in his spirit, which now are God's by redemption, as well as by creation. He feels what is "the exceeding greatness of this power," who, as he raise up Christ from the dead, so is able to-quicken us, dead in sin," by his Spirit which dwelleth in us." "This is the victory which overcometh the world, even our faith;" that faith, which is not only an unshaken assent to all that God hath revealed in Scripture, -- and in particular to those important truths, "Jesus Christ came into the world to save sinners;" "He bare our sins in his own body on the tree;" "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world;" [N.B. The following part of this paragraph is now added to the Sermon formerly preached.] -- but likewise the revelation of Christ in our hearts; a divine evidence or conviction of his love, his free, unmerited love to me a sinner; a sure confidence in his pardoning mercy, wrought in us by the Holy Ghost; a confidence, whereby every true believer is enabled to bear witness, "I know that my Redeemer liveth," that I have an "Advocate with the Father," and that "Jesus Christ the righteous" is my Lord, and "the propitiation for my sins," -- I know he hath "loved me, and given himself for me," -- He hath reconciled me, even me, to God; and I "have redemption through his blood, even the forgiveness of sins." 8. Such a faith as this cannot fail to show evidently the power of Him that inspires it, by delivering his children from the yoke of sin, and "purging their consciences from dead works;" by strengthening them so, that they are no longer constrained to obey sin in the desires there of; but instead of yielding their members unto it, as instruments of unrighteousness," they now "yield themselves" entirely "unto God, as those that are alive from the dead."

The Marks of the New Birth "So is every one that is born of the Spirit." John 3:8. 1. How is every one that is "born of the Spirit," -- that is, born again, -- born of God What is meant by the being born again, the being born of God, or being born of the Spirit What is implied in the being a son or a child of God, or having the Spirit of adoption That these privileges, by the free mercy of God, are ordinarily annexed to baptism (which is thence termed by our Lord in a preceding verse, the being "born of water and of the Spirit") we know; but we would know what these privileges are: What is the new birth 2. Perhaps it is not needful to give a definition of this, seeing the Scripture gives none. But as the question is of the deepest concern to every child of man; since, "except a man be born again," born of the Spirit, "he cannot see the kingdom of God;" I propose to lay down the marks of it in the plainest manner, just as I find them laid down in Scripture. I. 1. The First of these, and the foundation of all the rest, is faith. So St. Paul, "Ye are all the children of God by faith in Christ Jesus." (Gal. 3:26.) So St. John, "To them gave he power" (exousian, right or privilege, it might rather be translated) "to become the sons of God, even to them that believe on his name; which were born," when they believed, "not of blood, nor of the will of the flesh," not by natural generation, "nor of the will of man," like those children adopted by men, in whom no inward change is thereby wrought, "but of God." (John 1:12,13.) And again in his General Epistle, "Whosoever believeth that Jesus is the Christ is born of God." (1 John 5:1.)

IV. 1. Thus have I plainly laid down those marks of the new birth which I find laid down in Scripture. Thus doth God himself answer that weighty question, What is it to be born of God Such, if the appeal be made to the oracles of God, is "every one that is born of the Spirit." This it is, in the judgment of the Spirit of God, to be a son or a child of God: It is, so to believe in God, through Christ, as "not to commit sin," and to enjoy at all times, and in all places, that "peace of God which passeth all understanding." It is, so to hope in God through the Son of his love, as to have not only the "testimony of a good conscience," but also the Spirit of God "bearing witness with your spirits, that ye are the children of God;" whence cannot but spring the rejoicing in Him, through whom ye "have received the atonement." It is, so to love God, who hath thus loved you, as you never did love any creature: So that ye are constrained to love all men as yourselves; with a love not only ever burning in your hearts, but flaming out in all your actions and conversations, and making your whole life one "labour of love," one continued obedience to those commands, "Be ye merciful, as God is merciful;" "Be ye holy, as I the Lord am holy:" "Be ye perfect, as your Father which is in heaven is perfect."

4. How, indeed, except ye be born again! For ye are now dead in trespasses and sins. To say, then, that ye cannot be born again, that there is no new birth but in baptism, is to seal you all under damnation, to consign you to hell, without help, without hope. And perhaps some may think this just and right. In their zeal for the Lord of hosts, they may say, "Yea, cut off the sinners, the Amalekites! Let these Gibeonites be utterly destroyed! They deserve no less." No; nor I, nor you. Mine and your desert, as well as theirs, is hell; and it is mere mercy, free, undeserved mercy, that we are not now in unquenchable fire. You will say, "But we are washed;" we were born again "of water and of the Spirit." So were they: This, therefore, hinders not at all, but that ye may now be even as they. Know ye not, that "what is highly esteemed of men is an abomination in the sight of God" Come forth, ye "saints of the world," ye that are honoured of men, and see who will cast the first stone at them, at these wretches not fit to live upon the earth, these common harlots, adulterers, murderers. Only learn ye first what that meaneth, "He that hateth his brother is a murderer." (1 John 3:15.) "He that looketh on a woman, to lust after her, hath committed adultery with her already in his heart." (Matt. 5:28.) "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God" (James 4:4.)

5. "Verily, verily, I say unto you, ye" also "must be born again." "Except ye" also "be born again, ye cannot see the kingdom of God." Lean no more on the staff of that broken reed, that ye were born again in baptism. Who denies that ye were then made children of God, and heirs of the kingdom of heaven But, notwithstanding this, ye are now children of the devil. Therefore ye must be born again. And let not Satan put it into your heart to cavil at a word, when the thing is clear. Ye have heard what are the marks of the children of God: All ye who have them not on your souls, baptized or unbaptized, must needs receive them, or without doubt ye will perish everlastingly. And if ye have been baptized, your only hope is this, -- that those who were made the children of God by baptism, but are now the children of the devil, may yet again receive "power to become the sons of God;" that they may receive again what they have lost, even the "Spirit of adoption, crying in their hearts, Abba, Father!" Amen, Lord Jesus! May every one who prepareth his heart yet again to seek thy face, receive again that Spirit of adoption, and cry out, "Abba, Father!" Let him now again have power so to believe in thy name as to become a child of God; as to know and feel he hath "redemption in thy blood, even the forgiveness of sins;" and that he "cannot commit sin, because he is born of God." Let him be now "begotten again unto a living hope," so as to "purify himself as thou art pure;" and "because he is a son," let the Spirit of love and of glory rest upon him, cleansing him "from all filthiness of flesh and spirit," and teaching him to "perfect holiness in the fear of God!"

The Great Privilege of Those That Are Born of God "Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one point of time his sins are blotted out, and he is born again of God. 2. But though it be allowed, that justification and the new birth are, in point of time, inseparable from each other, yet are they easily distinguished, as being not the same, but things of a widely different nature. Justification implies only a relative, the new birth a real, change. God in justifying us does something for us; in begetting us again, he does the work in us. The former changes our outward relation to God, so that of enemies we become children; by the latter our inmost souls are changed, so that of sinners we become saints. The one restores us to the favour, the other to the image, of God. The one is the taking away the guilt, the other the taking away the power, of sin: So that, although they are joined together in point of time, yet are they of wholly distinct natures. 3. The not discerning this, the not observing the wide difference there is between being justified and being born again, has occasioned exceeding great confusion of thought in many who have treated on this subject; particularly when they have attempted to explain this great privilege of the children of God; to show how "whosoever is born of God doth not commit sin." 4. In order to apprehend this clearly, it may be necessary, First, to consider what is the proper meaning of that expression, "Whosoever is born of God;" and, Secondly, to inquire, in what sense he "doth not commit sin."

7. Hence he has scarce any knowledge of the invisible world, as he has scarce any intercourse with it. Not that it is afar off: No: He is in the midst of it; it encompasses him round about. The other world, as we usually term it, is not far from every one of us: It is above, and beneath, and on every side. Only the natural man discerneth it not; partly, because he has no spiritual senses, whereby alone we can discern the things of God; partly, because so thick a veil is interposed as he knows not how to penetrate. 8. But when he is born of God, born of the Spirit, how is the manner of his existence changed! His whole soul is now sensible of God, and he can say, by sure experience, "Thou art about my bed, and about my path;" I feel thee in all my ways: "Thou besettest me behind and before, and layest thy hand upon me." The Spirit or breath of God is immediately inspired, breathed into the new-born soul; and the same breath which comes from, returns to, God: As it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving; love and praise, and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day, together with spiritual strength, and motion, and sensation; all the senses of the soul being now awake, and capable of discerning spiritual good and evil. 9. "The eyes of his understanding" are now "open," and he "seeth Him that is invisible." He sees what is "the exceeding greatness of his power" and of his love toward them that believe. He sees that God is merciful to him a sinner, that he is reconciled through the Son of his love. He clearly perceives both the pardoning love of God, and all his "exceeding great and precious promises." "God, who commanded the light to shine out of the darkness, hath shined," and doth shine, "in his heart," to enlighten him with "the knowledge of the glory of God in the face of Jesus Christ." All the darkness is now passed away, and he abides in the light of God's countenance.

It is easy therefore to understand, how any of these children of God might be moved from his own steadfastness, and yet the great truth of God, declared by the Apostle, remain steadfast and unshaken. He did not "keep himself," by that grace of God which was sufficient for him. He fell, step by step, First, into negative, inward sin, not "stirring up the gift of God which was in him," not "watching unto prayer," not "pressing on to the mark of the prize of his high calling:" Then, into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper: Next, he lost his faith, his sight of a pardoning God, and consequently his love of God; and, being then weak and like another man, he was capable of committing even outward sin. 8. To explain this by a particular instance: David was born of God, and saw God by faith. He loved God in sincerity. He could truly say, "Whom have I in heaven but thee and there is none upon earth," neither person nor thing, "that I desire in comparison of thee." But still there remained in his heart that corruption of nature, which is the seed of all evil. "He was walking upon the roof of his house," (2 Sam. 11:2,) probably praising the God whom his soul loved, when he looked down, and saw Bathsheba. He felt a temptation; a thought which tended to evil. The Spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice; but he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree; not with the same strength and ardour of affection. Yet God checked him again, though his spirit was grieved; and his voice, though fainter and fainter, still whispered, "Sin lieth at the door; look unto me, and be thou saved." But he would not hear: He looked again, not unto God, but unto the forbidden object, till nature was superior to grace, and kindled lust in his soul.

2. From what has been said, we may learn, Secondly, what the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies the continual inspiration of God's Holy Spirit; God's breathing into the soul, and the soul's breathing back what it first receives from God; a continual action of God upon the soul, and a re-action of the soul upon God; an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our tongues, all the works of our hands, all our body, soul, and spirit, to be a holy sacrifice, acceptable unto God in Christ Jesus. 3. And hence we may, Thirdly, infer the absolute necessity of this re-action of the soul, (whatsoever it be called,) in order to the continuance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He prevents us indeed with the blessings of his goodness. He first loves us, and manifests himself unto us. While we are yet afar off, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us; if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours upon us; his Spirit will not always strive: He will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayer, and thanksgiving return to him, a sacrifice wherewith he is well pleased.

3. It would be a considerable step toward this glorious end, if we could bring good men to understand one another. Abundance of disputes arise purely from the want of this; from mere misapprehension. Frequently neither of the contending parties understands what his opponent means; whence it follows, that each violently attacks the other, while there is no real difference between them. And yet it is not always an easy matter to convince them of this; particularly when their passions are moved: It is then attended with the utmost difficulty. However, it is not impossible; especially when we attempt it, not trusting in ourselves, but having all our dependence upon Him with whom all things are possible. How soon is he able to disperse the cloud, to shine upon their hearts, and to enable them both to understand each other, and "the truth as it is in Jesus!" 4. One very considerable article of this truth is contained in the words above recited, "This is his name whereby he shall be called, the LORD OUR RIGHTEOUSNESS;" a truth this, which enters deep into the nature of Christianity, and, in a manner, supports the whole frame of it. Of this, undoubtedly, may be affirmed, what Luther affirms of a truth closely connected with it: it is articulus stantis vel cadentis ecclesiae: The Christian church stands or falls with it. It is certainly the pillar and ground of that faith, of which alone cometh salvation; of that Catholic or universal faith which is found in all the children of God, and which "unless a man keep whole and undefiled, without doubt he shall perish everlastingly."

5. Might not one, therefore, reasonably expect, that, however they differed in others, all those who name the name of Christ should agree in this point But how far is this from being the case! There is scarce any wherein they are so little agreed; wherein those who all profess to follow Christ, seem so widely and irreconcilably to differ. I say seem; because I am throughly convinced, that many of them only seem to differ. The disagreement is more in words than in sentiments: They are much nearer in judgment than in language. And a wide difference in language there certainly is, not only between Protestants and Papists, but between Protestant and Protestant; yea, even between those who all believe justification by faith; who agree, as well in this, as every other fundamental doctrine of the gospel 6. But if the difference be more in opinion, than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point Several reasons may be assigned for this: The chief is, their not understanding one another; joined with too keen an attachment to their opinions, and particular modes of expression. In order to remove this, at least in some measure; in order to our understanding one another on this head; I shall, by the help of God, endeavour to show, I. What is the righteousness of Christ: II. When, and in what sense, it is imputed to us: And conclude with a short and plain application. And, I. What is the righteousness of Christ It is twofold, either his divine or his human righteousness. 1. His divine righteousness belongs to his divine nature, as he is o vn, He that existeth; "over all, God blessed for ever;" the Supreme; the Eternal; "equal with the Father, as touching his Godhead, though inferior to the Father as touching his manhood." Now this is his eternal, essential, immutable holiness; his infinite justice, mercy, and truth; in all which, he and the Father are One. But I do not apprehend that the divine righteousness of Christ is immediately concerned in the present question. I believe few, if any, do now contend for the imputation of this righteousness to us. Whoever believes the doctrine of imputation, understands it chiefly, if not solely, of his human righteousness.

6. And this is the doctrine which I have constantly believed and taught, for near eight and twenty years. This I published to all the world in the year 1738, and ten or twelve times since, in those words, and many others to the same effect, extracted from the Homilies of our Church: -- "These things must necessarily go together in our justification; upon God's part, his great mercy and grace; upon Christ's part, the satisfaction of God's justice; and on our part, faith in the merits of Christ. So that the grace of God doth not shut out the righteousness of God in our justification, but only shutteth out the righteousness of man, as to deserving our justification." "That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification to Christ only. Our justification comes freely of the mere mercy of God. For whereas all the world was not able to pay any part toward our ransom, it pleased Him, without any of our deserving, to prepare for us Christ's body and blood, whereby our ransom might be paid, and his justice satisfied. Christ, therefore, is now the righteousness of all them that truly believe in him." 7. The Hymns published a year or two after this, and since republished several times, (a clear testimony that my judgment was still the same,) speak full to the same purpose. To cite all the passages to this effect, would be to transcribe a great part of the volumes. Take one for all, which was reprinted seven years ago, five years ago, two years ago, and some months since: -- Jesu, thy blood and righteousness My beauty are, my glorious dress: 'Midst flaming worlds in these array'd, With joy shall I lift up my head. The whole hymn expresses the same sentiment, from the beginning to the end.

8. In the Sermon on Justification, published nineteen, and again seven or eight, years ago, I express the same thing in these words: (P. 55) "In consideration of this, -- that the Son of God hath `tasted death for every man,' God hath now `reconciled the world unto himself, not imputing to them their' former `trespasses.' So that for the sake of his well-beloved Son, of what he hath done and suffered for us, God now vouchsafes, on one only condition, (which himself also enables us to perform,) both to remit the punishment due to our sins, to re-instate us in his favour, and to restore our dead souls to spiritual life, as the earnest of life eternal." 9. This is more largely and particularly expressed in the Treatise on Justification, which I published last year: "If we take the phrase of imputing Christ's righteousness, for the bestowing (as it were) the righteousness of Christ, including his obedience, as well passive as active, in the return of it, that is, in the privileges, blessings, and benefits purchased it; so a believer may be said to be justified by the righteousness of Christ imputed. The meaning is, God justifies the believer for the sake of Christ's righteousness, and not for any righteousness of his own. So Calvin: (Institut. 1.2, c.17) `Christ by his obedience, procured and merited for us grace or favour with God the Father.' Again: `Christ, by his obedience, procured or purchased righteousness for us.' And yet again: `All such expressions as these, -- that we are justified by the grace of God, that Christ is our righteousness, that righteousness was procured for us by the death and resurrection of Christ, import the same thing; namely, that the righteousness of Christ, both his active and passive righteousness, is the meritorious cause of our justification, and has procured for us at God's hand, that, upon our believing, we should be accounted righteous by him.'" Page 5.

10. But perhaps some will object, "Nay, but you affirm that faith is imputed to us for righteousness. St. Paul affirms this over and over; therefore I affirm it too. Faith is imputed for righteousness to every believer; namely, faith in the righteousness of Christ; but this is exactly the same thing which has been said before; For by that expression I mean neither more nor less, than that we are justified by faith, not by works; or that every believer is forgiven and accepted, merely for the sake of what Christ has done and suffered. 11. But is not a believer invested or clothed with the righteousness of Christ Undoubtedly he is. And accordingly the words above-recited are the language of every believing heart: Jesu, thy blood and righteousness My beauty are, my glorious dress. That is, "For the sake of thy active and passive righteousness, I am forgiven and accepted of God." But must not we put off the filthy rags of our own righteousness, before we can put on the spotless righteousness of Christ Certainly we must; that is, in plain terms, we must repent, before we can believe the gospel. We must be cut off from dependence upon ourselves, before we can truly depend upon Christ. We must cast away all confidence in our own righteousness, or we cannot have a true confidence in his. Till we are delivered from trusting in anything that we do, we cannot throughly trust in what he has done and suffered. First, we receive the sentence of death in ourselves: Then, we trust in Him that lived and died for us. 12. But do not you believe inherent righteousness Yes, in its proper place; not as the ground of our acceptance with God, but as the fruit of it; not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness in every one to whom he has imputed it. I believe "Jesus Christ is made of God unto us sanctification," as well as "righteousness;" or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the spirit of Christ, are renewed in the image of God, "after the likeness wherein they were created, in righteousness and true holiness."

13. But do not you put faith in the room of Christ, or of his righteousness By no means: I take particular care to put each of these in its proper place. The righteousness of Christ is the whole and sole foundation of all our hope. It is by faith that the Holy Ghost enables us to build upon this foundation. God gives this faith; in that moment we are accepted of God; and yet, not for the sake of that faith, but of what Christ has done and suffered for us. You see, each of these has its proper place, and neither clashes with the other: we believe, we love, we endeavour to walk in all the commandments of the Lord blameless; yet,-- While thus we bestow Our moments below, Ourselves we forsake, And refuge in Jesus's righteousness take. His passion alone, The foundation we own; And pardon we claim, And eternal redemption in Jesus's name. 14. I therefore no more deny the righteousness of Christ, than I deny the Godhead of Christ; and a man may full as justly charge me with denying the one as the other. Neither do I deny imputed righteousness: This is another unkind and unjust accusation. I always did, and do still continually affirm, that the righteousness of Christ is imputed to every believer. But who deny it Why, all Infidels, whether baptized or unbaptized; all who affirm the glorious gospel of our Lord Jesus Christ to be a cunningly devised fable; all Socinians and Arians; all who deny the supreme Godhead of the Lord that bought them; they, of consequence, deny his divine righteousness, as they suppose him to be a mere creature; and they deny his human righteousness, as imputed to any man, seeing they believe everyone is accepted for his own righteousness.

15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause of the justification of a sinner before God, is likewise denied by the members of the Church of Rome; by all of them who are true to the principles of their own church. But undoubtedly there are many among them whose experience goes beyond their principles; who, though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth be as crude as their expressions, yet with their heart they Is believe: They rest on Christ alone, both unto present and eternal salvation 16. With these we may rank those even in the Reformed Churches, who are usually termed Mystics. One of the chief of these, in the present century, (at least in England,) was Mr. Law. It is well known that he absolutely and zealously denied the imputation of the righteousness of Christ, as zealously as Robert Barclay, who scruples not to say, "Imputed righteousness! -- imputed nonsense!" The body of the people known by the name of Quakers espouse the same sentiment. Nay, the generality of those who profess themselves members of the Church of England are either totally ignorant of the matter, and know nothing about imputed righteousness, or deny this and justification by faith together, as destructive of good works. To these we may add a considerable number of the people vulgarly styled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to Him that made them. But will anyone dare to affirm that all Mystics, (such as was Mr. Law in particular,) all Quakers, all Presbyterians or Independents, and all members of the Church of England who are not clear in their opinions or expressions, are void of all Christian experience -- that, consequently, they are all in a state of damnation, "without hope, without God in the world" However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know "the Lord our righteousness"

17. But, blessed be God, we are not among those who are so dark in their conceptions and expressions. We no more deny the phrase than the thing; but we are unwilling to obtrude it on other men. Let them use either this or such other expressions as they judge to be more exactly scriptural, provided their heart rests only on what Christ hath done and suffered, for pardon, grace, and glory. I cannot express this better than in Mr. Hervey's words, worthy to be wrote in letters of gold: "We are not solicitous as to any particular set of phrases. Only let men be humbled as repenting criminals at Christ's feet, let them rely as devoted pensioners on his merits and they are undoubtedly in the way to a blessed immortality." 18. Is there any need, is there any possibility, of saying more Let us only abide by this declaration, and all the contention about this or that "particular phrase" is torn up by the roots. Keep to this, -- "All who are humbled as repenting criminals at Christ's feet, and rely as devoted pensioners on his merits, are in the way to a blessed immortality;" And what room for dispute Who denies this Do we not all meet on this ground What then shall we wrangle about A man of peace here proposes terms of accommodation to all the contending parties. We desire no better: We accept of the terms: We subscribe to them with heart and hand. Whoever refuses so to do, set a mark upon that man! He is an enemy of peace, and a troubler of Israel, a disturber of the Church of God.

I would, Secondly, add a few words to you who are fond of these expressions. And permit me to ask, Do not I allow enough What can any reasonable man desire more I allow the whole sense which you contend for; that we have every blessing through the righteousness of God our Saviour. I allow you to use whatever expressions you choose, and that a thousand times over; only guarding them against that dreadful abuse, which you are as deeply concerned to prevent as I am. I myself frequently use the expression in question, -- imputed righteousness; and often put this and the like expressions into the mouth of a whole congregation. But allow me liberty of conscience herein: Allow me the right of private judgment. Allow me to use it just as often as I judge it preferable to any other expression; and be not angry with me if I cannot judge it proper to use any one expression every two minutes. You may, if you please; but do not condemn me because I do not. Do not, for this, represent me as a Papist, or "an enemy to the righteousness of Christ." Bear with me, as I do with you; else how shall we "fulfil the law of Christ" Do not make tragical outcries, as though I were "subverting the very foundations of Christianity." Whoever does this, does me much wrong: the Lord lay it not to his charge! I lay, and have done for many years, the very same foundation with you. And, indeed, "other foundation can no man lay, than that which is laid, even Jesus Christ." I build inward and outward holiness thereon, as you do, even by faith. Do not, therefore, suffer any distaste, or unkindness, no, nor any shyness or coldness in your heart. If there were a difference of opinion, where is our religion, if we cannot think and let think What hinders but you may forgive me as easily as I may forgive you How much more, when there is only a difference of expression Nay, hardly so much as that all the dispute being only, whether a particular mode of expression shall be used more or less frequently Surely we must earnestly desire to contend with one another, before we can make this a bone of contention!

If there were a difference of opinion, where is our religion, if we cannot think and let think What hinders but you may forgive me as easily as I may forgive you How much more, when there is only a difference of expression Nay, hardly so much as that all the dispute being only, whether a particular mode of expression shall be used more or less frequently Surely we must earnestly desire to contend with one another, before we can make this a bone of contention! O let us not any more, for such very trifles as these, give our common enemies room to blaspheme! Rather let us at length cut off occasion for them that seek occasion! Let us at length (O why was it not done before) join hearts and hands in the service of our great Master. As we have "one Lord, one faith, one hope of our calling," let us all strengthen each other's hands in God, and with one heart and one mouth declare to all mankind, "THE LORD OUR RIGHTEOUSNESS."

3. The mourners of whom our Lord here speaks, are those that mourn on quite another account: They that mourn after God; after Him in whom they did "rejoice with joy unspeakable," when he gave them to "taste the good," the pardoning, "word, and the powers of the world to come." But he now "hides his face, and they are troubled:" They cannot see him through the dark cloud. But they see temptation and sin, which they fondly supposed were gone never to return, arising again, following after them amain, and holding them in on every side. It is not strange if their soul is now disquieted within them, and trouble and heaviness take hold upon them. Nor will their great enemy fail to improve the occasion; to ask, "Where is now thy God Where is now the blessedness whereof thou spakest the beginning of the kingdom of heaven Yea, hath God said, 'Thy sins are forgiven thee' Surely God hath not said it. It was only a dream, a mere delusion, a creature of thy own imagination. If thy sins are forgiven, why art thou thus Can a pardoned sinner be thus unholy" -- And, if then, instead of immediately crying to God, they reason with him that is wiser than they, they will be in heaviness indeed, in sorrow of heart, in anguish not to be expressed. Nay even when God shines again upon the soul, and takes away all doubt of his past mercy, still he that is weak in faith may be tempted and troubled on account of what is to come; especially when inward sin revives, and thrusts sore at him that he may fall. Then may he again cry out, I have a sin of fear, that when I've spun My last thread, I shall perish on the shore! -- Lest I should make shipwreck of the faith, and my last state be worse than the first: -- Lest all my bread of life should fail, And I sink down unchanged to hell!

9. And in becoming all things to all men, "love seeketh not her own." In striving to please all men, the lover of mankind has no eye at all to his own temporal advantage. He covets no man's silver, or gold, or apparel: He desires nothing but the salvation of their souls: Yea, in some sense, he may be said, not to seek his own spiritual, any more than temporal, advantage; for while he is on the full stretch to save their souls from death, he, as it were, forgets himself. He does not think of himself, so long as that zeal for the glory of God swallows him up. Nay, at some times he may almost seem, through an excess of love, to give up himself, both his soul and his body; while he cries out, with Moses, "O, this people have sinned a great sin; yet now, if thou wilt forgive their sin -- ; and if not, blot me out of the book which thou hast written;" (Exod. 32:31, 32;) -- or, with St. Paul, "I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh!" (Rom. 9:3.) 10. No marvel that such "love is not provoked:" ou paroxunetai. Let it be observed, the word easily, strangely inserted in the translation, is not in the original: St. Paul's words are absolute. "Love is not provoked:" It is not provoked to unkindness toward any one. Occasions indeed will frequently occur; outward provocations of various kinds; but love does not yield to provocation; it triumphs over all. In all trials it looketh unto Jesus, and is more than conqueror in his love.

4. But in the full extent of the word, a peace-maker is one that, as he hath opportunity, "doth good unto all men;" one that, being filled with the love of God and of all mankind, cannot confine the expressions of it to his own family, or friends, or acquaintance, or party, or to those of his own opinions; -- no, nor those who are partakers of like precious faith; but steps over all these narrow bounds, that he may do good to every man, that he may, some way or other, manifest his love to neighbours and strangers, friends and enemies. He doth good to them all, as he hath opportunity, that is, on every possible occasion; "redeeming the time," in order thereto; "buying up every opportunity, improving every hour, losing no moment wherein he may profit another. He does good, not of one particular kind, but good in general, in every possible way; employing herein all his talents of every kind, all his powers and faculties of body and soul, all his fortune, his interest, his reputation; desiring only, that when his Lord cometh He may say, "Well done, good and faithful servant!" 5. He doth good, to the uttermost of his power, even to the bodies of all men. He rejoices to "deal his bread to the hungry," and to "cover the naked with a garment." Is any a stranger He takes him in, and relieves him according to his necessities. Are any sick or in prison He visits them, and administers such help as they stand most in need of. And all this he does, not as unto man; but remembering him that hath said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!" Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them. 4. Let us, Thirdly, inquire, Who are they that persecute them St. Paul answers, "He that is born after the flesh:" Everyone who is not "born of the Spirit," or, at least, desirous so to be; all that do not at least labour to "live godly in Christ Jesus;" all that are not "passed from death unto life," and, consequently, cannot "love the brethren;" "the world," that is, according to our Saviour's account, they who "know not him that sent me; they who know not God, even the loving, pardoning God, by the teaching of his own Spirit. The reason is plain: The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world will be opposite to those who are of God. There is the utmost contrariety between them, in all their opinions, their desires, designs, and tempers. And hitherto the leopard and the kid cannot lie down in peace together. The proud, because he is proud, cannot but persecute the lowly; the light and airy, those that mourn: And so in every other kind; the unlikeness of disposition (were there no other) being a perpetual ground of enmity. Therefore, were it only on this account, all the servants of the devil will persecute the children of God.

9. Toward those who have never tasted of the good word, God is indeed pitiful and of tender mercy. But justice takes place with regard to those who have tasted that the Lord is gracious, and have afterwards turned back "from the holy commandment" then "delivered to them." "For it is impossible for those who were once enlightened;" (Heb. 6:4, &c;) in whose hearts God had once shined, to enlighten them with the knowledge of the glory of God in the face of Jesus Christ; "who have tasted of the heavenly gift" of redemption in his blood, the forgiveness of sins; "and were made partakers of the Holy Ghost," of lowliness, of meekness, and of the love of God and man shed abroad in their hearts by the Holy Ghost which was given unto them; and "have fallen away," -- kai parapesontas -- (here is not a supposition, but a flat declaration of matter of fact) "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." But that none may misunderstand these awful words, it should be carefully observed, (1.) Who they are that are here spoken of; namely they, and they only, who were once thus "enlightened;" they only, "who did taste of" that "heavenly gift, and were" thus "'made partakers of the Holy Ghost." So that all who have not experienced these things are wholly unconcerned in this Scripture. (2.) What that falling away is which is, here spoken of: It is an absolute, total apostasy. A believer may fall, and not fall away. He may fall and rise again. And if he should fall, even into sin, yet this case, dreadful as it is, is not desperate. For "we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." But let him above all things beware, lest his "heart be hardened by the deceitfulness of sin;" lest he should sink lower and lower, till he wholly fall away, till he become as salt that hath lost its savour: For if we thus sin wilfully, after we have received the experimental "knowledge of the truth, there remaineth no more sacrifice for sins; but a certain, fearful looking for of fiery indignation, which shall devour the adversaries."

I answer, "God is a Spirit; and they that worship him, must worship him in spirit and in truth." Yea, and this is enough: We ought to employ the whole strength of our mind therein. But then I would ask, What is it to worship God, a Spirit, in spirit and in truth' Why, it is to worship him with our spirit; to worship him in that manner which none but spirits are capable of. It is to believe in him as a wise, just, holy Being, of purer eyes than to behold iniquity; and yet merciful, gracious, and long-suffering; forgiving iniquity, and transgression and sin; casting all our sins behind his back, and accepting us in the Beloved. It is, to love him, to delight in him, to desire him, with all our heart, and mind, and soul, and strength; to imitate him we love, by purifying ourselves, even as he is pure; and to obey him whom we love, and in whom we believe, both in thought, and word, and work. Consequently, one branch of the worshipping God in spirit and in truth is, the keeping his outward commandments. To glorify him, therefore with our bodies, as well as with our spirits; to go through outward work with hearts lifted up to him; to make our daily employment a sacrifice to God; to buy and sell, to eat and drink, to his glory; -- this is worshipping God in spirit and in truth, as much as the praying to him in a wilderness.

6. This was "the righteousness of the Scribes and Pharisees;" a righteousness which, in many respects, went far beyond the conception which many have been accustomed to entertain concerning it. But perhaps it will be said, "It was all false and feigned; for they were all a company of hypocrites." Some of them doubtless were; men who had really no religion at all, no fear of God, or desire to please him; who had no concern for the honour that cometh of God, but only for the praise of men. And these are they whom our Lord so severely condemns, so sharply reproves, on many occasions. But we must not suppose, because many Pharisees were hypocrites, therefore all were so. Nor indeed is hypocrisy by any means essential to the character of a Pharisee. This is not the distinguishing mark of their sect. It is rather this, according to our Lord's account, "They trusted in themselves that they were righteous, and despised others." This is their genuine badge. But the Pharisee of this kind cannot be a hypocrite. He must be, in the common sense, sincere; otherwise he could not "trust in himself that he is righteous." The man who was here commending himself to God unquestionably thought himself righteous. Consequently, he was no hypocrite; he was not conscious to himself of any insincerity. He now spoke to God just what he thought, namely, that he was abundantly better than other men. But the example of St. Paul, were there no other, is sufficient to put this out of all question. He could not only say, when he was a Christian, "Herein do I exercise myself, to have always a conscience void of offence toward God and toward men;" (Acts 24:16;) but even concerning the time when he was a Pharisee, "Men and brethren, I have lived in all good conscience before God until this day." (Acts 23:1) He was therefore sincere when he was a Pharisee, as well when he was a Christian. He was no more a hypocrite when he persecuted the Church, than when he preached the faith which once he persecuted. Let this then be added to "the righteousness of the Scribes and Pharisees," -- a sincere belief that they are righteous, and in all things "doing God service."

Indeed we are already bound hand and foot by the chains of our own sins. These, considered with regard to ourselves, are chains of iron and fetters of brass. They are wounds wherewith the world, the flesh, and the devil, have gashed and mangled us all over. They are diseases that drink up our blood and spirits, that I bring us down to the chambers of the grave. But considered, as they are here, with regard to God, they are debts, immense and numberless. Well, therefore, seeing we have nothing to pay, may we cry unto him that he would "frankly forgive' us all! The word translated forgive implies either to forgive a debt, or to unloose a chain. And if we attain the former, the latter follows of course: if our debts are forgiven, the chains fall off our hands. As soon as ever, through the free grace of God in Christ, we "receive forgiveness of sins," we receive likewise "a lot among those which are sanctified, by faith which is in him." Sin has lost its power; it has no dominion over those who "are under grace," that is, in favour with God. As "there is now no condemnation for them that are in Christ Jesus,"~ so they are freed from sin as well as from guilt. "The righteousness of the law is fulfilled in" them, and they "walk not after the flesh, but after the Spirit."

14. "As we forgive them that trespass against us." -- In these words our Lord clearly declares both on what condition, and in what degree or manner, we may look to be forgiven of God. All our trespasses and sins are forgiven us, if we forgive, and as we forgive, others. [First, God forgives us if we forgive others.] This is a point of the utmost importance. And our blessed Lord is so jealous lest at any time we should let it slip out of our thoughts, that he not only inserts it in the body of his prayer, but presently after repeats it twice over. "If," saith he, "ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6:14, 15.) Secondly, God forgives us as we forgive others. So that if any malice or bitterness, if any taint of unkindness or anger remains, if we do not clearly, fully, and from the heart, forgive all men their trespasses, we far cut short the forgiveness of our own: God cannot clearly and fully forgive us: He may show us some degree of mercy; but we will not suffer him to blot out all our sins, and forgive all our iniquities. In the mean time, while we do not from our hearts forgive our neighbour his trespasses, what manner of prayer are we offering to God whenever we utter these words We are indeed setting God at open defiance: we are daring him to do his worst. "Forgive us our trespasses, as we forgive them that trespass against us!" That is, in plain terms, "Do not thou forgive us at all; we desire no favour at thy hands. We pray that thou wilt keep our sins in remembrance, and that thy wrath may abide upon us." But can you seriously offer such a prayer to God And hath he not yet cast you quick into hell' O tempt him no longer! Now, even now, by his grace, forgive as you would be forgiven! Now have compassion on thy fellow-servant, as God hath had and will have pity on thee!

Upon Our Lord's Sermon On The Mount: Discourse Seven "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world, to put asunder what God hath joined together; to separate inward from outward religion; to set one of these at variance with the other. And herein he has met with no small success among those who were "ignorant of his devices." Many, in all ages, having a zeal for God, but not according to knowledge, have been strictly attached to the "righteousness of the law," the performance of outward duties, but in the mean time wholly regardless of inward righteousness, "the righteousness which is of God by faith." And many have run into the opposite extreme, disregarding all outward duties, perhaps even "speaking evil of the law, and judging the law," so far as it enjoins the performance of them. 2. It is by this very device of Satan, that faith and works have been so often set at variance with each other. And many who had a real zeal for God have, for a time, fallen into the snare on either hand. Some have magnified faith to the utter exclusion of good works, not only from being the cause of our justification, (for we know that man is justified freely by the redemption which is in Jesus,) but from being the necessary fruit of it, yea, from having any place in the religion of Jesus Christ. Others, eager to avoid this dangerous mistake, have run as much too far the contrary way; and either maintained that good works were the cause, at least the previous condition, of justification, -- or spoken of them as if they were all in all, the whole religion of Jesus Christ.

17. And if it should be that one of these, by the mighty power of God, awoke and asked, "What must I do to be saved" the answer, according to the oracles of God, is clear, full, and express. God doth not say to thee, "Sell all that thou hast." Indeed he who seeth the hearts of men saw it needful to enjoin this in one peculiar case, that of the young, rich ruler. But he never laid it down for a general rule to all rich men, in all succeeding generations. His general direction is, first, "Be not high minded." God seeth not as man seeth." He esteems thee not for thy riches, grandeur or equipage, for any qualification or accomplishment which is directly or indirectly owing to thy wealth, which can be bought or procured thereby. All these are with him as dung and dross: let them be so with thee also. Beware thou think not thyself to be one jot wiser or better for all these things. Weigh thyself in another balance: estimate thyself only by the measure of faith and love which God hath given thee. If thou hast more of the knowledge and love of God than he, thou art on this account, and no other, wiser and better, more valuable and honourable than him who is with the dogs of thy flock. But if thou hast not this treasure those art more foolish, more vile, more truly contemptible, I will not say, than the lowest servant under thy roof, but than the beggar laid at thy gate, full of sores. 18. Secondly. "Trust not in uncertain riches." Trust not in them for help: And trust not in them for happiness.

The same judgment is passed by the unerring Spirit of God, and indeed by all the eyes of whose understanding he hath opened to discern the things of God, upon these poor Christians, commonly so called. If we speak according to the truth and real nature of things, "they fear not the Lord, neither do they serve him." For they do not "after the covenant the Lord hath made with them, neither after the law and commandment which he hath commanded them, saying, Thou shalt worship the Lord thy God, and him only shalt thou serve." "They serve other gods unto this day." And "no man can serve two masters." 3. How vain is it for any man to aim at this, -- to attempt the serving of two masters! Is it not easy to foresee what must be the unavoidable consequence of such an attempt "Either he will hate the one, and love the other; or else he will hold to the one, and despise the other." The two parts of this sentence, although separately proposed, are to be understood in connection with each other; for the latter part is a consequence of the former. He will naturally hold to him whom he loves. He will so cleave to him, as to perform to him a willing, faithful, and diligent service. And, in the meantime, he will so far at least despise the master he hates as to have little regard to his commands, and to obey them, if at all, in a slight and careless manner. Therefore, whatsoever the wise men of the world may suppose, "ye cannot serve God and mammon." 4. Mammon was the name of one of the heathen gods, who was supposed to preside over riches. It is here understood of riches themselves; gold and silver; or, in general, money; and, by a common figure of speech, of all that may be purchased thereby; such as ease, honor, and sensual pleasure. But what are we here to understand by serving God, and what by serving mammon We cannot serve God unless we believe in him. This is the only true foundation of serving him. Therefore, believing in God, as "reconciling the world to himself through Christ Jesus," the believing in him, as a loving, pardoning God, is the first great branch of his service.

17. "Neither cast ye your pearls before swine." Be very unwilling to pass this judgment on any man. But if the fact be plain and undeniable, if it is clear beyond all dispute, if the swine do not endeavour to disguise themselves, but rather glory in their shame, making no pretence to purity either of heart or life, but working all uncleanness with greediness; then "cast" not ye your pearls before them. Talk not to them of the mysteries of the kingdom; of the things which eye hath not seen, nor ear heard; which of consequence, as they have no other inlets of knowledge, no spiritual senses, it cannot enter into their hearts to conceive. Tell not them of the "exceeding great and precious promises" which God hath given us in the Son of his love. What conception can they have of being made partakers of the divine nature, who do not even desire to escape the corruption that is in the world through lust Just as much knowledge as swine have of pearls, and as much relish as they have for them, so much relish have they for the deep things of God, so much knowledge of the mysteries of the gospel, who are immersed in the mire of this world, in worldly pleasures, desires, and cares. O cast not those pearls before these, "lest they trample them under their feet!" -- lest they utterly despise what they cannot understand, and speak evil of the things which they know not. Nay, it is probable this would not be the only inconvenience which would follow. It would not be strange if they were, according to their nature, to "turn again, and rend you;" if they were to return you evil for good, cursing for blessing, and hatred for your goodwill. Such is the enmity of the carnal mind against God and all the things of God. Such is the treatment you are to expect from these, if you offer them the unpardonable affront of endeavouring to save their souls from death, to pluck them as brands out of the burning.

5. "And many there are who go in at" that gate; many who walk in that way; -- almost as many as go in at the gate of death, as sink into the chambers of the grave. For it cannot be denied, (though neither can we acknowledge it but with shame and sorrow of heart,) that even in this which is called a Christian country, the generality of every age and sex, of every profession and employment, of every rank and degree, high and low, rich and poor, are walking in the way of destruction. The far greater part of the inhabitants of this city, to this day, live in sin; in some palpable, habitual, known transgression of the law they profess to observe; yea, in some outward transgression, some gross, visible kind of ungodliness or unrighteousness; some open violation of their duty, either to God or man. These then, none can deny, are all in the way that leadeth to destruction. Add to these, those who have a name indeed that they live, but were never yet alive to God; those that outwardly appear fair to men, but are inwardly full of all uncleanness; full of pride or vanity, of anger or revenge, of ambition or covetousness; lovers of themselves, lovers of the world, lovers of pleasure more than lovers of God. These, indeed, may be highly esteemed of men; but they are an abomination to the Lord. And how greatly will these saints of the world swell the number of the children of hell! Yea, add all, whatever they be in other respects, whether they have more or less of the form of godliness, who, "being ignorant of God's righteousness, and seeking to establish their own righteousness," as the ground of their reconciliation to God and acceptance with him, of consequence have not "submitted themselves unto the righteousness which is of God" by faith. Now, all these things joined together in one, how terribly true is our Lord's assertion, "Wide is the gate, and broad is the way, that leadeth to destruction, and many there be who go in thereat!"

5. And it is, Secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said, or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted, in all respects, to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from he beginning, or such as commenced in any following period. It is exactly agreeable to the fitnesses of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part thereof is totally dependent upon his will; so that, "Thy will be done," is the supreme, universal law both in earth and heaven. 6. "But is the will of God the cause of his law Is his will the original of right and wrong Is a thing therefore right, because God wills it or does he will it because it is right" I fear this celebrated question is more curious than useful. And perhaps in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature to the Creator and Governor of all things. It is hardly decent for man to call the supreme God to give an account to him. Nevertheless, with awe and reverence we may speak a little. The Lord pardon us if we speak amiss! 7. It seems, then, that the whole difficulty arises from considering God's will as distinct from God: otherwise it vanishes away. For none can doubt but God is the cause of the law of God. But the will of God is God himself. It is God considered as willing thus or thus. Consequently, to say that the will of God, or that God himself, is the cause of the law, is one and the same thing.

2. To slay the sinner is, then, the First use of the law; to destroy the life and strength wherein he trusts, and convince him that he is dead while he liveth; not only under the sentence of death, but actually dead unto God, void of all spiritual life, "dead in trespasses and sins." The Second use of it is, to bring him unto life, unto Christ, that he may live. It is true, in performing both these offices, it acts the part of a severe school-master. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love which, by this painful means, tears away our confidence in the flesh, which leaves us no broken reed whereon to trust, and so constrains the sinner, stripped of all, to cry out in the bitterness of his soul, or groan in the depth of his heart, I give up every plea beside, -- Lord, I am damn'd; but Thou hast died. 3. The Third use of the law is, to keep us alive. It is the grand means whereby the blessed Spirit prepares the believer for larger communications of the life of God. I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that, in this sense, "Christ is the end of the law to every one that believeth." "The end of the law:" so he is, "for righteousness," for justification, "to every one that believeth." Herein the law is at an end. It justifies none, but only brings them to Christ; who is also, in another respect, the end or scope of the law, -- the point at which it continually aims. But when it has brought us to him it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more, --

Closer and closer let us cleave To his beloved Embrace; Expect his fullness to receive, And grace to answer grace. 4. Allowing then, that every believer has done with the law, as it means the Jewish ceremonial law, or the entire Mosaic dispensation; (for these Christ hath taken out of the way;) yea, allowing we have done with the moral law, as a means of procuring our justification; for we are "justified freely by his grace, through the redemption that is in Jesus"; yet, in another sense, we have not done with this law: for it is still of unspeakable use, First, in convincing us of the sin that yet remains both in our hearts and lives, and thereby keeping us close to Christ, that his blood may cleanse us every moment; Secondly, in deriving strength from our Head into his living members, whereby he empowers them to do what his law commands; and, Thirdly, in confirming our hope of whatsoever it commands and we have not yet attained, -- of receiving grace upon grace, till we are in actual possession of the fulness of his promises. 5. How clearly does this agree with the experience of every true believer! While he cries out, "O what love have I unto thy law! all the day long is my study in it;" he sees daily, in that divine mirror, more and more of his own sinfulness. He sees more and more clearly, that he is still a sinner in all things, -- that neither his heart nor his ways are right before God; and that every moment sends him to Christ. This shows him the meaning of what is written, "Thou shalt make a plate of pure gold, and grave upon it, Holiness to the Lord. And it shall be upon Aaron's forehead," (the type of our great High-Priest,) "that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts" (so far are our prayers or holy things from atoning for the rest of our sin!) "and it shall be always upon his forehead, that they may be accepted before the Lord" (Exod. 28:36, 38.)

The Law Established Through Faith: Discourse One "Do we then make void the law through faith God forbid: Yea, we establish the law." Romans 3:31. 1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly of salvation from the guilt of sin, which he commonly terms justification. And that all men stood in need of this, that none could plead their own innocence, he proves at large by various arguments, addressed to the Jews as well as the Heathens. Hence he infers, (in the 19th verse of this chapter,) "that every mouth," whether of Jew or Heathen, must be "stopped" from excusing or justifying himself, "and all the world become guilty before God." "Therefore," saith he, by his own obedience, "by the words of the law, shall no flesh be justified in his sight." "But now the righteousness of God without the law," -- without our previous obedience thereto, -- "is manifested;" "even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all that believe:" "For there is no difference," -- as to their need of justification, or the manner wherein they attain it; -- "for all have sinned, and come short of the glory of God; -- "the glorious image of God wherein they were created: And all (who attain) "are justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood; that he might be just, and yet the justifier of him which believeth in Jesus; -- "that without any impeachment to his justice, he might show him mercy for the sake of that propitiation. "Therefore we conclude," (which was the grand position he had undertaken to establish,) "that a man is justified by faith, without the works of the law." (Verses 20-28.)

2. It was easy to foresee an objection which might be made, and which has in fact been made in all ages; namely, that to say we are justified without the works of the law, is to abolish the law. The Apostle, without entering into a formal dispute, simply denies the charge. "Do we then," says he, "make void the law through faith God forbid! Yea, we establish the law." 3. The strange imagination of some, that St. Paul, when he says, "A man is justified without the works of the law," means only ceremonial law, is abundantly confuted by these very words. For did St. Paul establish the ceremonial law It is evident he did not. He did make void that law through faith, and openly avowed his doing so. It was the moral law only, of which he might truly say, We do not make void, but establish this through faith. 4. But all men are not herein of his mind. Many there are who will not agree to this. Many in all ages of the Church, even among those who bore the name of Christians, have contended, that "the faith once delivered to the saints" was designed to make void the whole law. They would no more spare the moral than the ceremonial law, but were for "hewing," as it were, "both in pieces before the Lord; "vehemently maintaining, "If you establish any law, Christ shall profit you nothing; Christ is become of no effect to you; ye are fallen from grace." 5. But is the zeal of these men according to knowledge Have they observed the connexion between the law and faith and that, considering the close connexion between them, to destroy one is indeed to destroy both -- that, to abolish the moral law, is, in truth, to abolish faith and the law together as leaving no proper means, either of bringing us to faith, or of stirring up that gift of God in our soul. 6. It therefore behoves all who desire either to come to Christ, or to walk in him whom they have received, to take heed how they "make void the law through faith;" to secure us effectually against which, let us inquire, First, Which are the most usual ways of making "void the law through faith" And, Secondly, how we may follow the Apostle, and by faith "establish the law."

I. 1. Let us, First, inquire, Which are the most usual ways of making void the law through faith Now the way for a Preacher to make it all void at a stroke, is, not to preach it at all. This is just the same thing as to blot it out of the oracles of God. More especially, when it is done with design; when it is made a rule, not to preach the law; and the very phrase, "a Preacher of the law," is used as a term of reproach, as though it meant little less than an enemy of the gospel. 2. All this proceeds from the deepest ignorance of the nature, properties, and use of the law; and proves, that those who act thus, either know not Christ, -- are utter strangers to living faith, -- or, at least, that they are but babes in Christ, and, as such, "unskilled in the word of righteousness."

II. 1. A Second way of making void the law through faith is, the teaching that faith supersedes the necessity of holiness. This divides itself into a thousand smaller paths, and many there are that walk therein. Indeed there are few that wholly escape it; few who are convinced, we are saved by faith, but are sooner or later, more or less, drawn aside into this by-way. 2. All those are drawn into this by-way who, if it be not settled judgment that faith in Christ entirely sets aside the necessity of keeping his law; yet suppose either sets aside the necessity of keeping his law; yet suppose either, (1.) That holiness is less necessary now than it was before Christ came; or, (2.) That a less degree of it is necessary; or, (3.) That it is less necessary to believers than to others. Yea, and so are all those who, although their judgment be right in the general, yet think they may take more liberty in particular cases than they could have done before they believed. Indeed, the using the term liberty, in such a manner, for liberty from obedience or holiness, shows at once, that their judgment is perverted, and that they are guilty of what they imagined to be far from them; namely, of making void the law through faith, by supposing faith to supersede holiness. 3. The first plea of those who teach this expressly is, that we are now under the covenant of grace, not works; and therefore we are no longer under the necessity of performing the works of the law. And who ever was under the covenant of works None but Adam before the fall. He was fully and properly under that covenant which required perfect, universal obedience, as the one condition of acceptance; and left no place for pardon, upon the very least transgression. But no man else was ever under this, neither Jew nor Gentile; neither before Christ nor since. All his sons were and are under the covenant of grace. The manner of their acceptance is this: The free grace of God, through the merits of Christ, gives pardon to them that believe; that believe with such a faith as, working by love, produces all obedience and holiness.

4. The case is not, therefore, as you suppose, that men were once more obliged to obey God, or to work the works of his law, than they are now. This is a supposition you cannot make good. But we should have been obliged, if we had been under the covenant of works, to have done those works antecedent to our acceptance. Whereas now all good works, though as necessary as ever, are not antecedent to our acceptance, but consequent upon it. Therefore the nature of the covenant of grace gives you no ground, no encouragement at all, to set aside any insistence or degree of obedience; any part or measure of holiness. 5. "But are we not justified by faith, without the works of the law" Undoubtedly we are; without the works either of the ceremonial or the moral law. And would to God all men were convicted of this! It would prevent innumerable evils; Antinomianism in particular: For generally speaking, they are the Pharisees who make the Antinomians. Running into an extreme so palpably contrary to Scripture, they occasion others to run into the opposite one. These, seeking to be justified by works, affright those from allowing any place for them. 6. But the truth lies between both. We are, doubtless, justified by faith. This is the corner-stone of the whole Christian building. We are justified without the works of the law, as any previous condition of justification; but they are an immediate fruit of that faith whereby we are justified. So that if good works do not follow our faith, even all inward and outward holiness, it is plain our faith is nothing worth; we are yet in our sins. Therefore, that we are justified by faith, even by our faith without works, is no ground for making void the law through faith; or for imagining that faith is a dispensation from any kind or degree of holiness. 7. "Nay, but does not St. Paul expressly say, `Unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness' And does it not follow from hence, that faith is to a believer in the room, in the place, of righteousness But if faith is in the room of righteousness or holiness, what need is there of this too"

This, it must be acknowledged, comes home to the point, and is, indeed, the main pillar of Antinomianism. And yet it needs not a long or laboured answer. We allow, (1.) That God justifies the ungodly; him that, till that hour, is totally ungodly; -- full of all evil, void of all good: (2.) That he justifies the ungodly that worketh not; that, till that moment, worketh no good work; -- neither can he; for an evil tree cannot bring forth good fruit: (3.) That he justifies him by faith alone, without any goodness or righteousness preceding: And, (4.) That faith is then counted to him for righteousness; namely, for preceding righteousness; that is, God, through the merits of Christ, accepts him that believes, as if he had already fulfilled all righteousness. But what is all this to your point The Apostle does not say, either here or elsewhere, that this faith is counted to him for subsequent righteousness. He does teach that there is no righteousness before faith; but where does he teach that there is none after it He does assert, holiness cannot precede justification; but not, that it need not follow it. St. Paul, therefore, gives you no colour for making void the law, by teaching that faith supersedes the necessity of holiness. III. 1. There is yet another way of making void the law through faith, which is more common than either of the former. And that is, the doing it practically; the making it void in fact, though not in principle; the living as if faith was designed to excuse us from holiness. How earnestly does the Apostle guard us against this, in those well-known words: "What then Shall we sin, because we are not under the law, but under grace God forbid:" (Rom. 6:15:) A caution which it is needful thoroughly to consider, because it is of the last importance. 2. The being "under the law," may here mean, (1.) The being obliged to observe the ceremonial law: (2.) The being obliged to conform to the whole Mosaic institution: (3.) The being obliged to keep the whole moral law, as the condition of our acceptance with God: And, (4.) The being under the wrath and curse of God; under sentence of eternal death; under a sense of guilt and condemnation, full of horror and slavish fear.

The Law Established Through Faith: Discourse Two "Do we then make void the law through faith God forbid! Yea, we establish the law." Rom. 3:31. 1. It has been shown in the preceding discourse, which are the most usual ways of making void the law through faith; namely, First, the not preaching it at all; which effectually makes it all void a stroke; and this under colour of preaching Christ and magnifying the gospel though it be, in truth, destroying both the one and the other: Secondly, the teaching (whether directly or directly,) that faith supersedes the necessity of holiness; that this less necessary now, or a less degree of it necessary, than before Christ came; that it is less necessary to us, because we believe, than otherwise it would have been; or, that Christian liberty is a liberty from any kind or degree of holiness: (So perverting those great truths, that we are now under the covenant of grace, and not of works; that a man is justified by faith, without the works of the law; and that "to him that worketh not, but believeth, his faith is counted for righteousness:") Or, Thirdly, the doing this practically; the making void the law in practice, though not in principle; the living or acting as if faith was designed to excuse us from holiness; the allowing ourselves in sin, "because we are not under the law, but under grace." It remains to inquire how we may follow a better pattern, how we may be able to say, with the Apostle, "Do we then make void the law through faith God forbid: Yea, we establish the law." 2. We do not, indeed, establish the old ceremonial law; we know that is abolished for ever. Much less do we establish the whole Mosaic dispensation; this we know our Lord has nailed to his cross. Nor yet do we so establish the moral law, (which, it is to be feared too many do,) as if the fulfilling it, the keeping all the commandments, were the condition of our justification: If it were so, surely "in His sight should no man living be justified." But all this being allowed, we still, in the Apostle's sense, "establish the law," the moral law.

III. 1. And this naturally brings us to observe, Thirdly, the most important way of establishing the law; namely, the establishing it in our own hearts and lives. Indeed, without this, what would all the rest avail We might establish it by our doctrine; we might preach it in its whole extent; might explain and enforce every part of it. We might open it in its most spiritual meaning, and declare the mysteries of the kingdom; we might preach Christ in all his offices, and faith in Christ as opening all the treasures of his love; and yet, all this time, if the law we preached were not established in our hearts, we should be of no more account before God than "sounding brass, or tinkling cymbals:" All our preaching would be so far from profiting ourselves, that it would only increase our damnation. 2. This is, therefore, the main point to be considered, How may we establish the law in our own hearts so that it may have its full influence on our lives And this can only be done by faith. Faith alone it is which effectually answers this end, as we learn from daily experience. For so long as we walk by faith, not by sight, we go swiftly on in the way of holiness. While we steadily look, not at the things which are seen, but at those which are not seen, we are more and more crucified to the world and the world crucified to us. Let but the eye of the soul be constantly fixed, not on the things which are temporal, but on those which are eternal, and our affections are more and more loosened from earth, and fixed on things above. So that faith, in general, is the most direct and effectual means of promoting all righteousness and true holiness; of establishing the holy and spiritual law in the hearts of them that believe.

3. And by faith, taken in its more particular meaning, for a confidence in a pardoning God, we establish his law in our own hearts in a still more effectual manner. For there is no motive which so powerfully inclines us to love God, as the sense of the love of God in Christ. Nothing enables us like a piercing conviction of this to give our hearts to him who was given for us. And from this principle of grateful love to God arises love to our brother also. Neither can we avoid loving our neighbour, if we truly believe the love wherewith God hath loved us. Now this love to man, grounded on faith and love to God, "worketh no ill to" our "neighbour." Consequently, it is, as the Apostle observes,"the fulfilling of the" whole negative "law." "For this, Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself." Neither is love content with barely working no evil to our neighbour. It continually incites us to do good, as we have time and opportunity; to do good, in every possible kind, and in every possible degree, to all men. It is therefore, the fulfilling of the positive, likewise, as well as of the negative, law of God. 4. Nor does faith fulfil either the negative or positive law, as to the external part only; but it works inwardly by love, to the purifying of the heart, the cleansing it from all vile affections. Everyone that hath this faith in himself, "purifieth himself, even as he is pure;" -- purifieth himself from every earthly, sensual desire, from all vile and inordinate affections; yea, from the whole of that carnal mind which is enmity against God. At the same time, if it have its perfect work, it fills him with all goodness, righteousness, and truth. It brings all heaven into his soul; and causes him to walk in the light, even as God is in the light.

5. Let us thus endeavour to establish the law in ourselves; not sinning "because we are under grace," but rather using all the power we receive thereby, "to fulfil all righteousness." Calling to mind what light we received from God while his Spirit was convincing us of sin, let us beware we do not put out that light; what we had then attained let us hold fast. Let nothing induce us to build again what we have destroyed; to resume anything, small or great, which we then clearly saw was not for the glory of God, or the profit of our own soul; or to neglect anything, small or great, which we could not then neglect, without a check from our own conscience. To increase and perfect the light which we had before, let us now add the light of faith. Confirm we the former gift of God by a deeper sense of whatever he had then shown us, by a greater tenderness of conscience, and a more exquisite sensibility of sin. Walking now with joy, and not with fear, in a clear, steady sight of things eternal, we shall look on pleasure, wealth, praise-all the things of earth, as on bubbles upon the water; counting nothing important, nothing desirable, nothing worth a deliberate thought, but only what is "within the veil," where Jesus "sitteth at the right hand of God."

The first sort of enthusiasm which I shall mention, is that of those who imagine they have the grace which they have not. Thus some imagine, when it is not so, that they have redemption through Christ, "even the forgiveness of sins." These are usually such as "have no root in themselves;" no deep repentance, or thorough conviction. "Therefore they receive the word with joy." And "because they have no deepness of earth," no deep work in their heart, therefore the seed "immediately springs up." There is immediately a superficial change, which, together with that light joy, striking in with the pride of their unbroken heart, and with their inordinate self-love, easily persuades them they have already "tasted the good word of God, and the powers of the world to come." 14. This is properly an instance of the first sort of enthusiasm: it is a kind of madness, arising from the imagination that they have that grace which, in truth, they have not: so that they only deceive their own souls. Madness it may be justly termed: for the reasonings of these poor men are right, were their premisses good; but as those are a mere creature of their own imagination, so all that is built on them falls to the ground. The foundation of all their reveries is this: they imagine themselves to have faith in Christ. If they had this, they would be "kings and priests to God;" possessed of a "kingdom which cannot be moved": but they have it not; consequently, all their following behaviour is as wide of truth and soberness as that of the ordinary madman who, fancying himself an earthly king, speaks and acts in that character. 15. There are many other enthusiasts of this sort. Such, for instance, is the fiery zealot for religion; or, more properly, for the opinions and modes of worship which he dignifies with that name. This man, also, strongly imagines himself to be a believer in Jesus; yea, that he is a champion for the faith which was once delivered to the saints. Accordingly, all his conduct is formed upon that vain imagination. And allowing his supposition to be just, he would have some tolerable plea for his behaviour; whereas now it is evidently the effect of a distempered brain, as well as of a distempered heart.

28. Exactly agreeable to this are his words in the first chapter of this Epistle, (1 John 1:5, &c.,) "God is light, and in him is no darkness at all. If we walk in the light, -- we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." And again, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." [1 John 1:9] Now it is evident, the Apostle here also speaks of a deliverance wrought in this world. For he saith not, the blood of Christ will cleanse at the hour of death, or in the day of judgment, but, it "cleanseth," at the time present, "us," living Christians, "from all sin." And it is equally evident, that if any sin remain, we are not cleansed from all sin: If any unrighteousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any sinner against his own soul say, that this relates to justification only, or the cleansing us from the guilt of sin. First, because this is confounding together what the Apostle clearly distinguishes, who mentions first, to forgive us our sins, and then to cleanse us from all unrighteousness. "Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward as well as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt; that is, are not justified, unless on condition of "walking in the light, as he is in the light." [1 John 1:7] It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers."

2. If he can prevail thus far, if he can damp our joy, he will soon attack our peace also. He will suggest, "Are you fit to see God He is of purer eyes than to behold iniquity. How then can you flatter yourself, so as to imagine he beholds you with approbation God is holy: You are unholy. What communion hath light with darkness How is it possible that you, unclean as you are, should be in a state of acceptance with God You see indeed the mark, the prize of your high calling; but do you not see it is afar off How can you presume then to think that all your sins are already blotted out How can this be, until you are brought nearer to God, until you bear more resemblance to him" Thus will he endeavour not only to shake your peace, but even to overturn the very foundation of it; to bring you back, by insensible degrees, to the point from whence you set out first, even to seek for justification by works, or by your own righteousness, -- to make something in you the ground of your acceptance, or at least necessarily previous to it. 3. Or, if we hold fast, "Other foundation can no man lay than that which is laid, even Jesus Christ;" and, "I am justified freely by God's grace, through the redemption which is in Jesus;" yet he will not cease to urge, "But the tree is known by its fruits: And have you the fruits of justification Is that mind in you which was in Christ Jesus Are you dead unto sin, and alive unto righteousness Are you made conformable to the death of Christ, and do you know the power of his resurrection" And then, comparing the small fruits we feel in our souls with the fullness of the promises, we shall be ready to conclude: "Surely God hath not said that my sins are forgiven me! Surely I have not received the remission of my sins; for what lot have I among them that are sanctified"

8. At the same time that our wise adversary endeavours to make our conviction of the necessity of perfect love an occasion of shaking our peace by doubts and fears, he endeavours to weaken, if not destroy, our faith. Indeed these are inseparably connected, so that they must stand or fall together. So long as faith subsists we remain in peace; our heart stands fast, while it believes in the Lord. But if we let go our faith, our filial confidence in a loving, pardoning God, our peace is at an end, the very foundation on which it stood being overthrown. And this is the only foundation of holiness, as well as of peace; consequently whatever strikes at this, strikes at the very root of all holiness: For without this faith, without an abiding sense that Christ loved me, and gave himself for me, without a continuing conviction that God for Christ's sake is merciful to me a sinner, it is impossible that I should love God: "We love him, because he first loved us;" and in proportion to the strength and clearness of our conviction that he hath loved us, and accepted us in his Son. And unless we love God, it is not possible that we should love our neighbour as ourselves; nor, consequently, that we should have any right affections, either toward God, or toward man. It evidently follows, that whatever weakens our faith, must, in the same degree obstruct our holiness: And this is not only the most effectual, but also the most compendious, way of destroying all holiness; seeing it does not affect any one Christian temper, any single grace or fruit of the Spirit, but, so far as it succeeds, tears up the very root of the whole work of God.

2. Secondly: The more vehemently he assaults your peace with that suggestion, "God is holy; you are unholy; You are immensely distant from that holiness, without which you cannot see God: How then can you be in the favour of God How can you fancy you are justified" -- take the more earnest heed to hold fast that, "Not by works of righteousness which I have done, I am found in him; I am accepted in the Beloved; not having my own righteousness, (as the cause, either in whole or in part, of our justification before God,) but that which is by faith in Christ, the righteousness which is of God by faith." O bind this about your neck: Write it upon the table of thy heart. Wear it as a bracelet upon thy arm, as frontlets between thine eyes: "I am 'justified freely by his grace, through the redemption that is in Jesus Christ." Value and esteem, more and more, that precious truth, "By grace we are saved through faith." Admire, more and more, the free grace of God, in so loving the world as to give "his only Son, that whosoever believeth on him might not perish, but have everlasting life." So shall the sense of the sinfulness you feel, on the one hand, and of the holiness you expect, on the other, both contribute to establish your peace, and to make it flow as a river. So shall that peace flow on with an even stream, in spite of all those mountains of ungodliness, which shall become a plain in the day when the Lord cometh to take full possession of your heart. Neither will sickness, or pain, or the approach of death, occasion any doubt or fear. You know a day, an hour, a moment with God, is as a thousand years. He cannot be straitened for time, wherein to work whatever remains to be done in your soul. And God's time is always the best time. Therefore be thou careful for nothing: Only make thy request known unto Him, and that, not with doubt or fear, but thanksgiving; as being previously assured, He cannot withhold from thee any manner of thing that is good.

3. Thirdly: The more you are tempted to give up your shield, to cast away your faith, your confidence in his love, so much the more take heed that you hold fast that whereunto you have attained; so much the more labour to stir up the gift of God which is in you. Never let that slip, "I have `an Advocate with the Father, Jesus Christ the righteous;' and, `The life I now live, I live by faith in the Son of God, who loved me and gave himself for me.'" Be this thy glory and crown of rejoicing. And see that no one take thy crown. Hold that fast: "I know that my Redeemer liveth, and shall stand at the latter day upon the earth;" and, "I now `have redemption in his blood, even the forgiveness of sins.'" Thus, being filled with all peace and joy in believing, press on, in the peace and joy of faith to the renewal of thy whole soul in the image of him that created thee! Meanwhile, cry continually to God that thou mayest see that prize of thy high calling, not as Satan represents it, in a horrid dreadful shape, but in its genuine native beauty; not as something that must be, or thou wilt go to hell, but as what may be, to lead thee to heaven. Look upon it as the most desirable gift which is in all the stores of the rich mercies of God. Beholding it in this true point of light, thou wilt hunger after it more and more; thy whole soul will be athirst for God, and for this glorious conformity to his likeness; and having received a good hope of this, and strong consolation through grace, thou wilt no more be weary or faint in thy mind, but wilt follow on till thou attainest.

4. In the same power of faith, press on to glory. Indeed this is the same prospect still. God hath joined from the beginning pardon, holiness, heaven. And why should man put them asunder O beware of this! Let not one link of the golden chain be broken. "God, for Christ's sake hath forgiven me. He is now renewing me in his own image. Shortly he will make me meet for himself, and take me to stand before his face. I, whom he hath justified through the blood of his Son, being thoroughly sanctified by his Spirit, shall quickly ascend to the `New Jerusalem, the city of the living God.' Yet a little while, and I shall `come to the general assembly and church of the first-born, and to God the Judge of all, and to Jesus the Mediator of the New Covenant.' How soon will these shadows flee away, and the day of eternity dawn upon me! How soon shall I drink of `the river of the water of life, going out of the throne of God and of the Lamb! There all his servants shall praise him, and shall see his face, and his name shall be upon their foreheads. And no night shall be there; and they have no need of a candle or the light of the sun. For the Lord God enlighteneth them, and they shall reign for ever and ever.'"

1. I. And, first, let us inquire, What is salvation The salvation which is here spoken of is not what is frequently understood by that word, the going to heaven, eternal happiness. It is not the soul's going to paradise, termed by our Lord, "Abraham's bosom." It is not a blessing which lies on the other side death; or, as we usually speak, in the other world. The very words of the text itself put this beyond all question: "Ye are saved." It is not something at a distance: it is a present thing; a blessing which, through the free mercy of God, ye are now in possession of. Nay, the words may be rendered, and that with equal propriety, "Ye have been saved": so that the salvation which is here spoken of might be extended to the entire work of God, from the first dawning of grace in the soul, till it is consummated in glory. 2. If we take this in its utmost extent, it will include all that is wrought in the soul by what is frequently termed "natural conscience," but more properly, "preventing grace"; --all the drawings of the Father; the desires after God, which, if we yield to them, increase more and more; --all that light wherewith the Son of God "enlighteneth every one that cometh into the world;" showing every man "to do justly, to love mercy, and to walk humbly with his God"; --all the convictions which His Spirit, from time to time, works in every child of man--although it is true, the generality of men stifle them as soon as possible, and after a while forget, or at least deny, that they ever had them at all. 3. But we are at present concerned only with that salvation which the Apostle is directly speaking of. And this consists of two general parts, justification and sanctification.

Justification is another word for pardon. It is the forgiveness of all our sins; and , what is necessarily implied therein, our acceptance with God. The price whereby this hath been procured for us (commonly termed "the meritorious cause of our justification"), is the blood and righteousness of Christ; or, to express it a little more clearly, all that Christ hath done and suffered for us, till He "poured out His soul for the transgressors." The immediate effects of justification are, the peace of God, a "peace that passeth all understanding," and a "rejoicing in hope of the glory of God" "with joy unspeakable and full of glory." 4. And at the same time that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again, born from above, born of the Spirit: there is a real as well as a relative change. We are inwardly renewed by the power of God. We feel "the love of God shed abroad in our heart by the Holy Ghost which is given unto us"; producing love to all mankind, and more especially to the children of God; expelling the love of the world, the love of pleasure, of ease, of honour, of money, together with pride, anger, self-will, and every other evil temper; in a word, changing the earthly, sensual, devilish mind, into "the mind which was in Christ Jesus." 5. How naturally do those who experience such a change imagine that all sin is gone; that it is utterly rooted out of their heart, and has no more any place therein! How easily do they draw that inference, "I feel no sin; therefore, I have none: it does not stir; therefore it does not exist: it has no motion; therefore, it has no being!"

III. 1. And, first, how are we justified by faith In what sense is this to be understood I answer, Faith is the condition, and the only condition, of justification. It is the condition: none is justified but he that believes: without faith no man is justified. And it is the only condition: this alone is sufficient for justification. Every one that believes is justified, whatever else he has or has not. In other words: no man is justified till he believes; every man when he believes is justified. 2. "But does not God command us to repent also Yea, and to `bring forth fruits meet for repentance'--to cease, for instance, from doing evil, and learn to do well And is not both the one and the other of the utmost necessity, insomuch that if we willingly neglect either, we cannot reasonably expect to be justified at all But if this be so, how can it be said that faith is the only condition of justification" God does undoubtedly command us both to repent, and to bring forth fruits meet for repentance; which if we willingly neglect, we cannot reasonably expect to be justified at all: therefore both repentance, and fruits meet for repentance, are, in some sense, necessary to justification. But they are not necessary in the same sense with faith, nor in the same degree. Not in the same degree; for those fruits are only necessary conditionally; if there be time and opportunity for them. Otherwise a man may be justified without them, as was the thief upon the cross (if we may call him so; for a late writer has discovered that he was no thief, but a very honest and respectable person!); but he cannot be justified without faith; this is impossible. Likewise, let a man have ever so much repentance, or ever so many of the fruits meet for repentance, yet all this does not at all avail; he is not justified till he believes. But the moment he believes, with or without those fruits, yea, with more or less repentance, he is justified. --Not in the same sense; for repentance and its fruits are only remotely necessary; necessary in order to faith; whereas faith is immediately necessary to justification. It remains, that faith is the only condition, which is immediately and proximately necessary to justification.

3. "But do you believe we are sanctified by faith We know you believe that we are justified by faith; but do not you believe, and accordingly teach, that we are sanctified by our works" So it has been roundly and vehemently affirmed for these five-and-twenty years: but I have constantly declared just the contrary; and that in all manner of ways. I have continually testified in private and in public, that we are sanctified as well as justified by faith. And indeed the one of those great truths does exceedingly illustrate the other. Exactly as we are justified by faith, so are we sanctified by faith. Faith is the condition, and the only condition, of sanctification, exactly as it is of justification. It is the condition: none is sanctified but he that believes; with out faith no man is sanctified. And it is the only condition: this alone is sufficient for sanctification. Every one that believes is sanctified, whatever else he has or has not. In other words, no man is sanctified till he believes: every man when he believes is sanctified. 4. "But is there not a repentance consequent upon, as well as a repentance previous to, justification And is it not incumbent on all that are justified to be `zealous of good works' Yea, are not these so necessary, that if a man willingly neglect them he cannot reasonably expect that he shall ever be sanctified in the full sense; that is, perfected in love Nay, can he grow at all in grace, in the loving knowledge of our Lord Jesus Christ Yea, can he retain the grace which God has already given him Can he continue in the faith which he has received, or in the favour of God. Do not you yourself allow all this, and continually assert it But, if this be so, how can it be said that faith is the only condition of sanctification"

5. I do allow all this, and continually maintain it as the truth of God. I allow there is a repentance consequent upon, as well as a repentance previous to, justification. It is incumbent on all that are justified to be zealous of good works. And there are so necessary, that if a man willingly neglect them, he cannot reasonably expect that he shall ever be sanctified; he cannot grow in grace, in the image of God, the mind which was in Christ Jesus; nay, he cannot retain the grace he has received; he cannot continue in faith, or in the favour of God. What is the inference we mist draw herefrom Why, that both repentance, rightly understood, and the practice of all good works, --works of piety, as well as works of mercy (now properly so called, since they spring from faith), are, in some sense, necessary to sanctification. 6. I say, "repentance rightly understood"; for this must not be confounded with the former repentance. The repentance consequent upon justification is widely different from that which is antecedent to it. This implies no guilt, no sense of condemnation, no consciousness of the wrath of God. It does not suppose any doubt of the favour of God, or any "fear that hath torment." It is properly a conviction, wrought by the Holy Ghost, of the sin which still remains in our heart; of the jronhma sarkos, the carnal mind, which "does still remain" (as our Church speaks) "even in them that are regenerate"; although it does no longer reign; it has not now dominion over them. It is a conviction of our proneness to evil, of an heart bent to backsliding, of the still continuing tendency of the flesh to lust against the spirit. Sometimes, unless we continually watch and pray, it lusteth to pride, sometimes to anger, sometimes to love of the world, love of ease, love of honour, or love of pleasure more than of God. It is a conviction of the tendency of our heart to self-will, to Atheism, or idolatry; and above all, to unbelief; whereby, in a thousand ways, and under a thousand pretenses, we are ever departing, more or less, from the living God.

18. "But does God work this great work in the soul gradually or instantaneously" Perhaps it may be gradually wrought in some; I mean in this sense, --they do not advert to the particular moment wherein sin ceases to be. But it us infinitely desirable, were it the will of God, that it should be done instantaneously; that the Lord should destroy sin "by the breath of His mouth," in a moment, in the twinkling of an eye. And so He generally does; a plain fact, of which there is evidence enough to satisfy any unprejudiced person. Thou therefore look for it every moment! Look for it in the way above described; in all those good works whereunto thou art "created anew in Christ Jesus." There in then no danger: you can be no worse, if you are no better, for that expectation. For were you to be disappointed of your hope, still you lose nothing. But you shall not be disappointed of your hope: it will come, and will not tarry. Look for it then every day, every hour, every moment! Why not this hour, this moment Certainly you may look for it now, if you believe it is by faith. And by this token you may surely know whether you seek it by faith or by works. If by works, you want something to be done first, before you are sanctified. You think, I must first be or do thus or thus. Then you are seeking it by works unto this day. If you seek it by faith, you may expect it as you are; and expect it now. It is of importance to observe, that there is an inseparable connexion between these three points, --expect it by faith; expect it as you are; and expect it now! To deny one of them, is to deny them all; to allow one, is to allow them all. Do you believe we are sanctified by faith Be true then to your principle; and look for this blessing just as you are, neither better nor worse; as a poor sinner that has still nothing to pay, nothing to plead, but "Christ died." And if you look for it as you are, then expect it now. Stay for nothing: why should you Christ is ready; and He is all you want. He is waiting for you: He is at the door!

He is waiting for you: He is at the door! Let your inmost soul cry out, Come in, come in, thou heavenly Guest! Nor hence again remove; But sup with me, and let the feast Be everlasting love.

The New Birth "Ye must be born again." John 3:7. 1. If any doctrines within the whole compass of Christianity may be properly termed fundamental, they are doubtless these two, -- the doctrine of justification, and that of the new birth: The former relating to that great work which God does for us, in forgiving our sins; the latter, to the great work which God does in us, in renewing our fallen nature. In order of time, neither of these is before the other: in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also "born of the Spirit;" but in order of thinking, as it is termed, justification precedes the new birth. We first conceive his wrath to be turned away, and then his Spirit to work in our hearts. 2. How great importance then must it be of, to every child of man, throughly to understand these fundamental doctrines! From a full conviction of this, many excellent men have wrote very largely concerning justification, explaining every point relating thereto, and opening the Scriptures which treat upon it. Many likewise have wrote on the new birth: And some of them largely enough; but yet not so clearly as might have been desired, nor so deeply and accurately; having either given a dark, abstruse account of it, or a slight and superficial one. Therefore a full, and at the same time a clear, account of the new birth, seems to be wanting still; such as may enable us to give a satisfactory answer to these three questions: First, Why must we be born again What is the foundation of this doctrine of the new birth Secondly, How must we be born again What is the nature of the new birth And, Thirdly, Wherefore must we be born again To what end is it necessary These questions, by the assistance of God, I shall briefly and plainly answer; and then subjoin a few inferences which will naturally follow.

Of this, therefore, he was deprived at the same time, and became unholy as well as unhappy. In the room of this, he had sunk into pride and self-will, the very image of the devil; and into sensual appetites and desires, the image of the beasts that perish. 3. If it be said, "Nay, but that threatening, ' In the day that thou eatest thereof, thou shalt surely die,' refers to temporal death, and that alone, to the death of the body only;" the answer is plain: To affirm this is flatly and palpably to make God a liar; to aver that the God of truth positively affirmed a thing contrary to truth. For it is evident, Adam did not die in this sense, "in the day that he ate thereof." He lived, in the sense opposite to this death, above nine hundred years after. So that this cannot possibly be understood of the death of the body, without impeaching the veracity of God. It must therefore be understood of spiritual death, the loss of the life and image of God. 4. And in Adam all died, all human kind, all the children of men who were then in Adam's loins. The natural consequence of this is, that every one descended from him comes into the world spiritually dead, dead to God, wholly dead in sin; entirely void of the life of God; void of the image of God, of all that righteousness and holiness wherein Adam was created. Instead of this, every man born into the world now bears the image of the devil in pride and self-will; the image of the beast, in sensual appetites and desires. This, then, is the foundation of the new birth, -- the entire corruption of our nature. Hence it is, that, being born in sin, we must be "born again." Hence every one that is born of a woman must be born of the Spirit of God.

II. 1. But how must a man be born again What is the nature of the new birth This is the Second question. And a question it is of the highest moment that can be conceived. We ought not, therefore, in so weighty a concern, to be content with a slight inquiry; but to examine it with all possible care, and to ponder it in our hearts, till we fully understand this important point, and clearly see how we are to be born again. 2. Not that we are to expect any minute, philosophical account of the manner how this is done. Our Lord sufficiently guards us against any such expectation, by the words immediately following the text; wherein he reminds Nicodemus of as indisputable a fact as any in the whole compass of nature, which, notwithstanding, the wisest man under the sun is not able fully to explain. "The wind bloweth where it listeth," -- not by thy power or wisdom; "and thou hearest the sound thereof;" -- thou art absolutely assured, beyond all doubt, that it doth blow; "but thou canst not tell whence it cometh, nor whither it goeth;" -- the precise manner how it begins and ends, rises and falls, no man can tell. "So is every one that is born of the Spirit:" -- Thou mayest be as absolutely assured of the fact, as of the blowing of the wind; but the precise manner how it is done, how the Holy Spirit works this in the soul, neither thou nor the wisest of the children of men is able to explain.

3. However, it suffices for every rational and Christian purpose, that, without descending into curious, critical inquiries, we can give a plain scriptural account of the nature of the new birth. This will satisfy every reasonable man, who desires only the salvation of his soul. The expression, "being born again," was not first used by our Lord in his conversation with Nicodemus: It was well known before that time, and was in common use among the Jews when our Saviour appeared among them. When an adult Heathen was convinced that the Jewish religion was of God, and desired to join therein, it was the custom to baptize him first, before he was admitted to circumcision. And when he was baptized, he was said to be born again; by which they meant, that he who was before a child of the devil was now adopted into the family of God, and accounted one of his children. This expression, therefore, which Nicodemus, being "a Teacher in Israel," ought to have understood well, our Lord uses in conversing with him; only in a stronger sense than he was accustomed to. And this might be the reason of his asking, "How can these things be" They cannot be literally: -- A man cannot "enter a second time into his mother's womb, and be born:" -- But they may spiritually: A man may be born from above, born of God, born of the Spirit, in a manner which bears a very near analogy to the natural birth.

He lives a life which the world knoweth not of, a "life which is hid with Christ in God." God is continually breathing, as it were, upon the soul; and his soul is breathing unto God. Grace is descending into his heart; and prayer and praise ascending to heaven: And by this intercourse between God and man, this fellowship with the Father and the Son, as by a kind of spiritual respiration, the life of God in the soul is sustained; and the child of God grows up, till he comes to the "full measure of the stature of Christ." 5. From hence it manifestly appears, what is the nature of the new birth. It is that great change which God works in the soul when he brings it into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God when it is "created anew in Christ Jesus;" when it is "renewed after the image of God, in righteousness and true holiness;" when the love of the world is changed into the love of God; pride into humility; passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into the "mind which was in Christ Jesus." This is the nature of the new birth: "So is every one that is born of the Spirit."

III. 1. It is not difficult for any who has considered these things, to see the necessity of the new birth, and to answer the Third question, Wherefore, to what end, is it necessary that we should be born again It is very easily discerned, that this is necessary, First, in order to holiness. For what is holiness according to the oracles of God Not a bare external religion, a round of outward duties, how many soever they be, and how exactly soever performed. No: Gospel holiness is no less than the image of God stamped upon the heart; it is no other than the whole mind which was in Christ Jesus; it consists of all heavenly affections and tempers mingled together in one. It implies such a continual, thankful love to Him who hath not withheld from us his Son, his only son, as makes it natural, and in a manner necessary to us, to love every child of man; as fills us "with bowels of mercies, kindness, gentleness, long-suffering:" It is such a love of God as teaches us to be blameless in all manner of conversation; as enables us to present our souls and bodies, all we are and all we have, all our thoughts, words, and actions, a continual sacrifice to God, acceptable through Christ Jesus. Now, this holiness can have no existence till we are renewed in the image of our mind. It cannot commence in the soul till that change be wrought; till, by the power of the Highest overshadowing us, we are "brought from darkness to light, from the power of Satan unto God;" that is, till we are born again; which, therefore, is absolutely necessary in order to holiness.

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.

3. For the same reason, except he be born again, none can be happy even in this world. For it is not possible, in the nature of things, that a man should be happy who is not holy. Even the poor, ungodly poet could tell us, Nemo malus felix: "no wicked man is happy." The reason is plain: All unholy tempers are uneasy tempers: Not only malice, hatred, envy jealousy, revenge, create a present hell in the breast; but even the softer passions, if not kept within due bounds, give a thousand times more pain than pleasure. Even "hope," when "deferred," (and how often must this be the case!) "maketh the heart sick;" and every desire which is not according to the will of God is liable to "pierce" us "through with many sorrows:" And all those general sources of sin -- pride, self-will, and idolatry -- are, in the same proportion as they prevail, general sources of misery. Therefore, as long as these reign in any soul, happiness has no place there. But they must reign till the bent of our nature is changed, that is, till we are born again; consequently, the new birth is absolutely necessary in order to happiness in this world, as well as in the world to come. IV. I proposed in the Last place to subjoin a few inferences, which naturally follow from the preceding observations.

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.

2. From the preceding reflections we may, Secondly, observe, that as the new birth is not the same thing with baptism, so it does not always accompany baptism: They do not constantly go together. A man my possibly be "born of water," and yet not be "born of the Spirit." There may sometimes be the outward sign, where there is not the inward grace. I do not now speak with regard to infants: It is certain our Church supposes that all who are baptized in their infancy are at the same time born again; and it is allowed that the whole Office for the Baptism of Infants proceeds upon this supposition. Nor is it an objection of any weight against this, that we cannot comprehend how this work can be wrought I infants. For neither can we comprehend how it is wrought in a person of riper years. But whatever be the case with infants, it is sure all of riper years who are baptized are not at the same time born again. "The tree is known by its fruits:" And hereby it appears too plain to be denied, that divers of those who were children of the devil before they were baptized continue the same after baptism: "for the works of their father they do:" They continue servants of sin, without any pretence either to inward or outward holiness.

3. A Third inference which we may draw from what has been observed, is, that the new birth is not the same with sanctification. This is indeed taken for granted by many; particularly by an eminent writer, in his late treatise on "The Nature and Grounds of Christian Regeneration." To wave several other weighty objections which might be made to that tract, this is a palpable one: It all along speaks of regeneration as a progressive work, carried on in the soul by slow degrees, from the time of our first turning to God. This is undeniably true of sanctification; but of regeneration, the new birth, it is not true. This is a part of sanctification, not the whole; it is the gate to it, the entrance into it. When we are born again, then our sanctification, our inward and outward holiness, begins; and thenceforward we are gradually to "grow up in Him who is our Head." This expression of the Apostle admirably illustrates the difference between one and the other, and farther points out the exact analogy there is between natural and spiritual things. A child is born of a woman in a moment, or at least in a very short time: Afterward he gradually and slowly grows, till he attains to the stature of a man. In like manner, a child is born of God in a short time, if not in a moment. But it is by slow degrees that he afterward grows up to the measure of the full stature of Christ. The same relation, therefore, which there is between our natural birth and our growth, there is also between our new birth and our sanctification.

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!

2. Hence, Secondly, proceeds the loss of love; which cannot but rise or fall, at the same time, and in the same proportion, with true, living faith. Accordingly, they that are deprived of their faith, are deprived of the love of God also. They cannot now say, "Lord, thou knowest all things, thou knowest that I love thee." They are not now happy in God, as everyone is that truly loves him. They do not delight in him as in time past, and "smell the odour of his ointments." Once, all their "desire was unto him, and to the remembrance of his name;" but now even their desires are cold and dead, if not utterly extinguished. And as their love of God is waxed cold, so is also their love of their neighbour. They have not now that zeal for the souls of men, that longing after their welfare, that fervent, restless, active desire of their being reconciled to God. They do not feel those "bowels of mercies" for the sheep that are lost, -- that tender "compassion for the ignorant, and them that are out of the way." Once they were "gentle toward all men," meekly instructing such as opposed the truth; and, "if any was overtaken in a fault, restoring such an one in the spirit of meekness:" But, after a suspense, perhaps of many days, anger begins to regain its power; yea, peevishness and impatience thrust sore at them that they may fall; and it is well if they are not sometimes driven, even to "render evil for evil and railing for railing."

3. In consequence of the loss of faith and love, follows, Thirdly, loss of joy in the Holy Ghost. For if the loving consciousness of pardon be no more, the joy resulting therefrom cannot remain. If the Spirit does not witness with our spirit that we are the children of God, the joy that flowed from that inward witness must also be at an end. And, in like manner, they who once "rejoiced with joy unspeakable," "in hope of the glory of God," now they are deprived of that "hope full of immortality," are deprived of the joy it occasioned; as also of that which resulted from a consciousness of "the love of God," then "shed abroad in their hearts." For the cause being removed, so is the effect: The fountain being dammed up, those living waters spring no more to refresh the thirsty soul. 4. With loss of faith, and love, and joy there is also joined, Fourthly, the loss of that peace which once passed all understanding. That sweet tranquillity of mind, that composure of spirit, is gone. Painful doubt returns; doubt, whether we ever did, and perhaps whether we ever shall, believe. We begin to doubt, whether we ever did find in our hearts the real testimony of the Spirit; whether we did not rather deceive our own souls, and mistake the voice of nature for the voice of God. Nay, and perhaps, whether we shall ever hear his voice, and find favour in his sight. And these doubts are again joined with servile fear, with that fear which hath torment. We fear the wrath of God, even as before we believed: We fear, lest we should be cast out of his presence; and thence sink again into that fear of death, from which we were before wholly delivered.

(I.) 2. The most usual cause of inward darkness is sin, of one kind or another. This it is which generally occasions what is often a complication of sin and misery. And, First, sin of commission. This may frequently be observed to darken the soul in a moment; especially if it be a known, a wilful, or presumptuous sin. If, for instance, a person, who is now walking in the clear light of God's countenance, should be any way prevailed on to commit a single act of drunkenness, or uncleanness, it would be no wonder, if, in that very hour, he fell into utter darkness. It is true, there have been some very rare cases, wherein God has prevented this, by an extraordinary display of his pardoning mercy, almost in the very instant. But in general, such an abuse of the goodness of God, so gross an insult on his love, occasions an immediate estrangement from God, and a "darkness that may be felt." 3. But it may be hoped this case is not very frequent; that there are not many who so despise the riches of his goodness as, while they walk in his light, so grossly and presumptuously to rebel against him. That light is much more frequently lost by giving way to sins of omission. This, indeed, does not immediately quench the Spirit, but gradually and slowly. The former may be compared to pouring water upon a fire; the latter to withdrawing the fuel from it. And many times will that loving Spirit reprove our neglect, before he departs from us. Many are the inward checks, the secret notices, he gives, before his influences are withdrawn. So that only a train of omissions, wilfully persisted in, can bring us into utter darkness.

1. To suppose that this is one and the same in all cases is a and fatal mistake; and yet extremely common, even among many, who pass for experienced Christians, yea, perhaps take upon them to be teachers in Israel, to be the guides of other souls. Accordingly, they know and use but one medicine, whatever be the cause of the distemper. They begin immediately to apply the promises; to preach the gospel, as they call it. To give comfort is the single point at which they aim; in order to which they say many soft and tender things, concerning the love of God to poor helpless sinners, and the efficacy of the blood of Christ. Now this is quackery indeed, and that of the worse sort, as it tends, if not to kill men's bodies, yet without the peculiar mercy of God, "to destroy both their bodies and souls in hell." It is hard to speak of these "daubers with untempered mortar," these promise-mongers, as they deserve. They well deserve the title, which has been ignorantly given to others: They are spiritual mountebanks. They do, in effect, make "the blood of the covenant an unholy thing." They vilely prostitute the promises of God by thus applying them to all without distinction. Whereas, indeed, the cure of spiritual, as of bodily diseases, must be as various as are the causes of them. The first thing, therefore, is to find out the cause; and this will naturally point out the cure. 2. For instance: Is it sin which occasions darkness What sin Is it outward sin of any kind Does your conscience accuse you of committing any sin, whereby you grieve the Holy Spirit of God Is it on this account that he is departed from you, and that joy and peace are departed with him And how can you expect they should return, till you put away the accursed thing "Let the wicked forsake his way;" "cleanse your hands, ye sinners;" "put away the evil of your doings;" so shall your "light break out of obscurity;" the Lord will return and "abundantly pardon."

7. Entirely different will be the manner of the cure, if the cause of the disease be not sin, but ignorance. It may be, ignorance of the meaning of Scripture; perhaps occasioned by ignorant commentators; ignorant, at least, in this respect, however knowing and learned they may be in other particulars. And, in this case that ignorance must be removed before we can remove the darkness arising from it. We must show the true meaning of those texts which have been misunderstood. My design does not permit me to consider all the passages of Scripture which have been pressed into this service. I shall just mention two or three, which are frequently brought to prove that all believers must, sooner or later, "walk in darkness." 8 One of these is Isaiah 50:10: "Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God." But how does it appear, either from the text or context, that the person here spoken of ever had light One who is convinced of sin, "feareth the Lord, and obeyeth voice of his servant." And him we should advise, though he was still dark of soul, and had never seen the light of God's countenance, yet to "trust in the name of the Lord, and stay upon his God." This text, therefore, proves nothing less than that believer in Christ "must sometimes walk in darkness." 9. Another text which has been supposed to speak the same doctrine is Hosea 2:14: "I will allure her, and bring her into the wilderness, and speak comfortably unto her." Hence it has been inferred, that God will bring every believer into the wilderness, into a state of deadness and darkness. But it is certain the text speaks no such thing; for it does not appear that it speaks of particular believers at all: It manifestly refers to the Jewish nation; and, perhaps, to that only. But if it be applicable to particular persons, the plain meaning of it is this: -- I will draw him by love; I will next convince him of sin; and then comfort him by pardoning mercy.

"Now for a season, if need be, ye are in heaviness through manifold temptations." 1 Pet. 1:6. 1. In the preceding discourse I have particularly spoken of that darkness of mind into which those are often observed to fall who once walked in the light of God's countenance. Nearly related to this is the heaviness of soul which is still more common, even among believers. Indeed, almost all the children of God experience this, in an higher or lower degree. And so great is the resemblance between one and the other, that they are frequently confounded together; and we are apt to say, indifferently, "Such an one is in darkness," or "Such an one is in heaviness;" -- as if they were equivalent terms, one of which implied no more than the other. But they are far, very far from it. Darkness is one thing; heaviness is another. There is a difference, yea, a wide an essential difference, between the former and the latter. And such a difference it is as all the children of God are deeply concerned to understand: Otherwise nothing will be more easy than for them to slide out of heaviness into darkness. In order to prevent this, I will endeavor to show, I. What manner of persons those were to whom the Apostle says, "Ye are in heaviness." II. What kind of heaviness they were in: III. What were the causes: and, IV. What were the ends of it. I shall conclude with some inferences. I. 1. I am, in the first place, to show what manner of persons those were to whom the Apostle says, "Ye are in heaviness." And, first, it is beyond all dispute, that they were believers at the time the Apostle thus addressed them: For so he expressly says, (1 Pet. 1:5,) "Ye who are kept through the power of God by faith unto salvation." Again, (1 Pet. 1:7,) he mentions "the trial of their faith, much more precious than that of gold which perisheth." And yet again, (1 Pet. 1:9,) he speaks of their "receiving the end of their faith, the salvation of their souls." At the same time, therefore, that they were "in heaviness," they were possessed of living faith. Their heaviness did not destroy their faith: They still "endured, as seeing him that is invisible."

9. But upon this I would observe, (1.) In the preceding paragraph, this writer says, "Hearing I had not a true faith in Christ, I offered myself up to God, and immediately felt his love." It may be so; and yet it does not appear that this was justification. It is more probable, it was no more than what are usually termed, the "drawings of the Father." And if so, the heaviness and darkness which followed was no other than conviction of sin; which in the nature of things, must precede that faith whereby we are justified. (2.) Suppose she was justified almost the same moment she was convinced of wanting faith, there was then no time for that gradually-increasing self-knowledge which uses to precede justification: In this case, therefore, it came after, and was probably the more severe, the less it was expected. (3.) It is allowed, there will be a far deeper, a far clearer and fuller knowledge of our inbred sin, of our total corruption by nature, after justification, than ever there was before it. But this need not occasion darkness of soul: I will not say, that it must bring us into heaviness. Were it so, the Apostle would not have used that expression, if need be for there would be an absolute, indispensable need of it, for all that would know themselves; that is, in effect, for all that would know the perfect love of God, and be thereby "made meet to be partakers of the inheritance of the saints in light." But this is by no means the case. On the contrary, God may increase the knowledge of ourselves to any degree, and increase in the same proportion, the knowledge of himself and the experience of his love. And in this case there would be no "desert, no misery, no forlorn condition;" but love, and peace, and joy, gradually springing up into everlasting life.

7. Add to this the advantage which others may receive by seeing our behavior under affliction. We find by experience, example frequently makes a deeper impression upon us than precept. And what examples have a stronger influence, not only on those who are partakers of like precious faith, but even on them who have not known God, than that of a soul calm and serene in the midst of storms; sorrowful, yet always rejoicing; meekly accepting whatever is the will of God, however grievous it may be to nature; saying, in sickness and pain, "The cup which my Father hath given me, shall I not drink it" -- in loss or want, "The Lord gave; the Lord hath taken away; blessed be the name of the Lord!" V. 1. I am to conclude with some inferences. And, First, how wide is the difference between darkness of soul, and heaviness; which, nevertheless, are so generally confounded with each other, even by experienced Christians! Darkness, or the wilderness-state, implies a total loss of joy in the Holy Ghost: Heaviness does not; in the midst of this we may "rejoice with joy unspeakable." They that are in darkness have lost the peace of God; They that are in heaviness have not; So far from it, that at the very time "peace," as well as "grace," may "be multiplied" unto them. In the former, the love of God is waxed cold, if it be not utterly extinguished; in the latter, it retains its full force, or, rather, increases daily. In these, faith itself, if not totally lost, is, however, grievously decayed: Their evidence and conviction of things not seen, particularly of the pardoning love of God, is not so clear or strong as in time past: and their trust in him is proportionably weakened: Those, though they see him not, yet have a clear, unshaken confidence in God, and an abiding evidence of that love whereby all their sins are blotted out. So that as long as we can distinguish faith from unbelief, hope from despair, peace from war, the love of God from the love of the world, we may infallibly distinguish heaviness from darkness!

9. On December 28 he left London. It was on the 29th that he first preached without notes. December 30, he went on board; but it was above a month before they cleared the land. One happy effect of their very slow passage he mentions in April following: "Blessed be God, we now live very comfortably in the great cabin. We talk of little else but God and Christ; and scarce a word is heard among us when together, but what has reference to our fall in the first, and our new birth in the Second, Adam." It seems, likewise, to have been a peculiar providence, that he should spend a little time at Gibraltar; where both citizens and soldiers, high and low, young and old, acknowledged the day of their visitation. 10. From Sunday, May 7, 1738, till the latter end of August following, he "made full proof of his ministry" in Georgia, particularly at Savannah: he read prayers and expounded twice a day, and visited the sick daily. On Sunday he expounded at five in the morning; at ten read prayers and preached, and at three in the afternoon; and at seven in the evening expounded the Church Catechism. How much easier is it for our brethren in the ministry, either in England, Scotland, or Ireland, to find fault: with such a laborer in our Lord's vineyard, than to tread in his steps!

3. And we are all helpless, both with regard to the power and to the guilt of sin. "For who can bring a clean thing out of an unclean" None less than the Almighty. Who can raise those that are dead, spiritually dead in sin None but He who raised us from the dust of the earth. But on what consideration will He do this "Not for works of righteousness that we have done." "The dead cannot praise Thee, O Lord;" nor do anything for the sake of which they should be raised to life. Whatever, therefore, God does, He does it merely for the sake of His well-beloved Son: "He was wounded for our transgressions, He was bruised for our iniquities." He Himself "bore" all "our sins in His own body upon the tree." He "was delivered for our offences, and was raised again for our justification." Here then is the sole meritorious cause of every blessing we do or can enjoy; in particular of our pardon and acceptance with God, of our full and free justification. But by what means do we become interested in what Christ has done and suffered "Not by works, lest any man should boast;" but by faith alone. "We conclude," says the Apostle, "that a man is justified by faith, without the works of the law." And "to as many as" thus "receive Him, giveth He power to become the sons of God, even to those that believe in His name; who are born, not of the will of man, but of God." 4. And "except a man be" thus "born again, he cannot see the kingdom of God." But all who are thus "born of the Spirit" have "the kingdom of God within them." Christ sets up His kingdom in their hearts; "righteousness, peace, and joy in the Holy Ghost." That "mind is in them, which was in Christ Jesus," enabling them to "walk as Christ also walked." His indwelling Spirit makes them both holy in heart, and "holy in all manner of conversation." But still, seeing all this is a free gift, through the righteousness and blood of Christ, there is eternally the same reason to remember, "He that glorieth, let him glory in the Lord."

5. You are not ignorant that these are the fundamental doctrines which he everywhere insisted on. And may they not be summed up, as it were, in two words, -- the new birth, and justification by faith These let us insist upon with all boldness, at all times, and in all places; -- in public (those of us who are called thereto), and at all opportunities in private. Keep close to these good, old, unfashionable doctrines, how many soever contradict and blaspheme. Go on, my brethren, in the "name of the Lord, and in the power of His might." With all care and diligence, "keep that safe which is committed to your trust;" knowing that "heaven and earth shall pass away, but this truth shall not pass away." 6. But will it be sufficient to keep close to his doctrines, how pure soever they are Is there not a point of still greater importance than this, namely, to drink into his spirit -- herein to be a follower of him, even as he was of Christ Without this, the purity of our doctrines would only increase our condemnation. This, therefore, is the principal thing -- to copy after his spirit. And allowing that in some points we must be content to admire what we cannot imitate; yet in many others we may, through the same free grace, be partakers of the same blessing. Conscious then of your own wants and of His bounteous love, who "giveth liberally and upbraids not," cry to Him that works all in all for a measure of the same precious faith; of the same zeal and activity; the same tender-heartedness, charitableness, bowels of mercies. Wrestle with God for some degree of the same grateful, friendly, affectionate temper; of the same openness, simplicity, and godly sincerity; "love without dissimulation." Wrestle on, till the power from on high works in you the same steady courage and patience; and above all, because it is the crown of all, the same invariable integrity!

The sermon was at once published in London; and a reprint was issued in Dublin, also dated 1770, with an additional hymn "Glory and thanks and love;" and it was placed last in the sermons in vol. iv (1771). A warm attack was made on it in the Gospel Magazine of February 1771, probably by Mr. Romaine. He first objected to the text. "How improper," he says, "to apply the words of a mad prophet to so holy a man as Mr. Whitefield!" Of course Wesley's answer was obvious: he did not apply the words to Mr. Whitefield, but to himself; and he humorously says, "Nothing would be more suitable than for Balaam junior to use the words of his forefather; surely a poor reprobate may, without offence, wish to die like one of the elect!" The more serious part of the attack was on the statement in iii. (5) that "the fundamental doctrines which Mr. Whitefield everywhere insisted on" were "the new birth, and justification by faith." Romaine, on the contrary, affirms "the grand fundamental doctrines, which he everywhere preached, were the everlasting covenant between the Father and the Son, and absolute predestination flowing therefrom." Wesley answers "(1) that Mr. Whitefield did not everywhere preach these. In all the times I myself heard him preach, I never heard him utter a sentence either on one or the other. Yea, all the times he preached in West Street Chapel, and in our other chapels throughout England, he did not preach these doctrines at all, no, not in a single paragraph. (2) That he did everywhere preach the new birth, and justification by faith. Both in West Street Chapel and in all our other chapels throughout England, he did preach the necessity of the new birth, and justification by faith, as clearly as he has done in his two volumes of printed sermons." Wesley was not ignorant of the differences between himself and Whitefield in regard to predestination; but most properly in this sermon, whilst he recognizes (iii. I) that there are differences of opinion between the children of God, he emphasizes the points of agreement; and whatever Whitefield may have believed about the eternal decrees, no man ever preached a full and free salvation more constantly and effectively than he did.

For instance: God said, let there be light: And there was light." I believe it: I believe the plain fact: There is no mystery at all in this. The mystery lies in the manner of it. But of this I believe nothing at all; nor does God require it of me. Again: "The Word was made flesh." I Believe this fact also. There is no mystery in it; but as to the manner how he was made flesh, wherein the mystery lies, I know nothing about it; I believe nothing about it: It is no more the object of my faith, than it is of my understanding. 15. To apply this to the case before us: There are three that bear record in heaven: And these three are One. I believe this fact also, (if I may use the expression,) that God is Three and One. But the manner how I do not comprehend and I do not believe it. Now in this, in the manner, lies the mystery; and so it may; I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this, the manner, he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner That is, to reject what God has revealed, because I do not comprehend what he has not revealed. 16. This is a point much to be observed. There are many things "which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive. Part of these God Hath "revealed to us by his Spirit:" -- "Revealed;" that is, unveiled, uncovered: That part he requires us to believe. Part of them he has not revealed: That we need not, and indeed cannot, believe: It is far above, out of our sight. Now, where is the wisdom of rejecting what is revealed, because we do not understand what is not revealed of denying the fact which God has unveiled, because we cannot see the manner, which is veiled still

9. Behold then both the justice and mercy of God! -- his justice in punishing sin, the sin of him in whose loins we were then all contained, on Adam and his whole posterity; -- and his mercy in providing an universal remedy for an universal evil; in appointing the Second Adam to die for all who had died in the first; that, "as in Adam all died, so in Christ all" might "be made alive;" that, "as by one man's offence, judgment came upon all men to condemnation, so by the righteousness of one, the free gift" might "come upon all unto justification of life," -- "justification of life," as being connected with the new birth, the beginning of spiritual life, which leads us, through the life of holiness, to life eternal, to glory. 10. And it should be particularly observed, that "where sin abounded, grace does much more abound." For not as the condemnation, so is the free gift; but we may gain infinitely more than we have lost. We may now attain both higher degrees of holiness, and higher degrees of glory, than it would have been possible for us to attain. If Adam had not sinned, the Son of God had not died: Consequently that amazing instance of the love of God to man had never existed, which has, in all ages, excited the highest joy, and love, and gratitude from his children. We might have loved God the Creator, God the Preserver, God the Governor; but there would have been no place for love to God the Redeemer. This could have had no being. The highest glory and joy of saints on earth, and saints in heaven, Christ crucified, had been wanting. We could not then have praised him that, thinking it no robbery to be equal with God, yet emptied himself, took upon him the form of a servant, and was obedient to death, even the death of the cross! This is now the noblest theme of all the children of God on earth; yea, we need not scruple to affirm, even of angels, and archangels, and all the company of heaven. "Hallelujah," they cry, "To the King of the sky, To the great everlasting I AM; To the Lamb that was slain, And liveth again, Hallelujah to God and the Lamb!"

2. What is the necessary consequence of this It is this: There could then have been no such thing as faith in God thus loving the world, giving his only Son for us men, and for our salvation. There could have been no such thing as faith in the Son of God, as "loving us and giving himself for us." There could have been no faith in the Spirit of God, as renewing the image of God in our hearts, as raising us from the death of sin unto the life of righteousness. Indeed the whole privilege of justification by faith could have had no existence; there could have been no redemption in the blood of Christ; neither could Christ have been "made of God unto us," either "wisdom, righteousness. sanctification" or "redemption."

7. "That the Lord God might dwell in them:" This refers to a yet farther manifestation of the Son of God; even his inward manifestation of himself. When he spoke of this to his Apostles but a little before his death, one of them immediately asked, "Lord, how is it that thou wilt manifest thyself to us, and not unto the world" By enabling us to believe in his name. For he is then inwardly manifested to us when we are enabled to say with confidence, "My Lord, and my God!" Then each of us can boldly say, "The life which I now live, I live by faith in the Son of God, who loved me and gave himself for me." [Gal. 2:20] And it is by thus manifesting himself in our hearts that he effectually "destroys the works of the devil." III. 1. How he does this, in what manner, and by what steps, he does actually destroy them, we are now to consider. And, First, as Satan began his work in Eve by tainting her with unbelief, so the Son of God begins his work in man by enabling us to believe in him. He both opens and enlightens the eyes of our understanding. Out of darkness he commands light to shine, and takes away the veil which the "god of this world" had spread over our hearts. And we then see not by a chain of reasoning, but by a kind of intuition, by a direct view, that "God was in Christ, reconciling the world to himself, not imputing to them their former trespasses;" not imputing them to me. In that day "we know that we are of God," children of God by faith; "having redemption through the blood of Christ, even the forgiveness of sin." "Being justified by faith, we have peace with God, through our Lord Jesus Christ;" -- that peace which enables us in every state therewith to be content; which delivers us from all perplexing doubts, from all tormenting fears; and in particular, from that "fear of death whereby we were all our life-time subject to bondage."

2. At the same time the Son of God strikes at the root of that grand work of the devil, -- pride; causing the sinner to humble himself before the Lord, to abhor himself, as it were, in dust and ashes. He strikes at the root of self-will; enabling the humbled sinner to say in all things, "Not as I will, but as thou wilt." He destroys the love of the world; delivering them that believe in him from "every foolish and hurtful desire;" from the "desire of the flesh, the desire of the eyes, and the pride of life." He saves them from seeking, or expecting to find, happiness in any creature. As Satan turned the heart of man from the Creator to the creature; so the Son of God turns his heart back again from the creature to the Creator. Thus it is, by manifesting himself, he destroys the works of the devil; restoring the guilty outcast from God, to his favour, to pardon and peace; the sinner in whom dwelleth no good thing, to love and holiness; the burdened, miserable sinner, to joy unspeakable, to real, substantial happiness. 3. But it may be observed, that the Son of God does not destroy the whole work of the devil in man, as long as he remains in this life. He does not yet destroy bodily weakness, sickness, pain, and a thousand infirmities incident to flesh and blood. He does not destroy all that weakness of understanding, which is the natural consequence of the soul's dwelling in a corruptible body; so that still, Humanum est errare et nescire: "Both ignorance and error belong to humanity." He entrusts us with only an exceeding small share of knowledge, in our present state; lest our knowledge should interfere with our humility, and we should again affect to be as gods. It is to remove from us all temptation to pride, and all thought of independency, (which is the very thing that men in general so earnestly covet under the name of liberty.) that he leaves us encompassed with all these infirmities, particularly weakness of understanding; till the sentence takes place, "Dust thou art, and unto dust thou shalt return!"

13. Let us observe what God has done already. Between fifty and sixty years ago, God raised up a few young men, in the University of Oxford, to testify those grand truths, which were then little attended to: -- That without holiness no man shall see the Lord; -- that this holiness is the work of God, who worketh in us both to will and to do; -- that he doeth it of his own good pleasure, merely for the merits of Christ; -- that this holiness is the mind that was in Christ; enabling us to walk as he also walked; -- that no man can be thus sanctified till he is justified; -- and, that we are justified by faith alone. These great truths they declared on all occasions, in private and in public; having no design but to promote the glory of God, and no desire but to save souls from death. 14. From Oxford, where it first appeared, the little leaven spread wider and wider. More and more saw the truth as it is in Jesus, and received it in the love thereof. More and more found "redemption through the blood of Jesus, even the forgiveness of sins." They were born again of his Spirit, and filled with righteousness, and peace, and joy in the Holy Ghost. It afterwards spread to every part of the land, and a little one became a thousand. It then spread into North Britain and Ireland; and, a few years after into New-York, Pennsylvania, and many other provinces in America, even as high as Newfoundland and Nova-Scotia. So that, although at first this "grain of mustard- seed" was "the least of all the seeds;" yet, in a few years, it grew into a "large tree, and put forth great branches." 15. Generally, when these truths, justification by faith in particular, were declared in any large town, after a few days or weeks, there came suddenly on the great congregation, -- not in a corner, at London, Bristol, Newcastle-upon-Tyne, in particular, -- a violent and impetuous power, which, Like mighty wind or torrent fierce, Did then opposers all o'er-run.

13. Lastly: You that are diligent in this labour of love, see that you be not discouraged, although after you have used your best endeavours, you should see no present fruit. You have need of patience, and then, "after ye have done the will of God" herein, the harvest will come. Never be "weary of well-doing; in due time ye shall reap, if ye faint not." Copy after Abraham, who "against hope, still believed in hope." "Cast thy bread upon the waters; for thou shalt find it after many days." 14. I have now only a few words to add unto you, my brethren, who are vulgarly called "Methodists." I never heard or read of any considerable revival of religion which was not attended with a spirit of reproving. I believe it cannot be otherwise; for what is faith, unless it worketh by love Thus it was in every part of England when the present revival of religion began about fifty years ago: All the subjects of that revival, -- all the Methodists, so called, in every place, were reprovers of outward sin. And, indeed, so are all that "being justified by faith, have peace with God through Jesus Christ." Such they are at first; and if they use that precious gift, it will never be taken away. Come, brethren, in the name of God, let us begin again! Rich or poor, let us all arise as one man; and in any wise let every man "rebuke his neighbour, and not suffer sin upon him!" Then shall all Great Britain and Ireland know that we do not "go a warfare at our own cost:" Yea, "God shall bless us, and all the ends of the world shall fear him." Manchester, July 28, 1787

24. But have all that have sunk under manifold temptations, so fallen that they can rise no more Hath the Lord cast them all off for ever, and will he be no more entreated Is his promise come utterly to an end for evermore God forbid that we should affirm this! Surely He is able to heal all their backslidings: For with God no word is impossible. And is he not willing too He is "God, and not man; therefore his compassions fail not." Let no backslider despair. "Return unto the Lord, and he will have mercy upon you; unto our God, and he will abundantly pardon." Meantime, thus saith the Lord to you that now supply their place: "Be not high-minded, but fear!" If "the Lord spared not" thy elder brethren, "take heed lest he spare not thee!" Fear, though not with a servile, tormenting fear, lest thou fall by any of the same temptations; by either the cares of the world, the deceitfulness of riches, or the desire of other things. Tempted you will be in ten thousand different ways, perhaps as long as you remain in the body; but as long as you continue to watch and pray, you will not "enter into temptations." His grace has been hitherto sufficient for you; and so it will be unto the end. 25. You see here, brethren, a short and general sketch of the manner wherein God works upon earth, in repairing this work of grace, wherever it is decayed through the subtlety of Satan, and the unfaithfulness of men, giving way to the fraud and malice of the devil. Thus he is now carrying on his own work, and thus he will do to the end of time. And how wonderfully plain and simple is His way of working, in the spiritual as well as the natural world! that is, his general plan of working, of repairing whatsoever is decayed. But as to innumerable particulars, we must still cry out, "O the depth! How unfathomable are his counsels, and his paths past tracing out!"

The foundation of true religion stands upon the oracles of God. It is built upon the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. Now, of what excellent use is reason, if we would either understand ourselves, or explain to others, those living oracles! And how is it possible without it to understand the essential truths contained therein a beautiful summary of which we have in that which is called the Apostles' Creed. Is it not reason (assisted by the Holy Ghost) which enables us to understand what the Holy Scriptures declare concerning the being and attributes of God -- concerning his eternity and immensity; his power, wisdom, and holiness It is by reason that God enables us in some measure to comprehend his method of dealing with the children of men; the nature of his various dispensations, of the old and new covenant, of the law and the gospel. It is by this we understand (his Spirit opening and enlightening the eyes of our understanding) what that repentance is, not to be repented of; what is that faith whereby we are saved; what is the nature and the condition of justification; what are the immediate and what the subsequent fruits of it. By reason we learn what is that new birth, without which we cannot enter into the kingdom of heaven; and what that holiness is without which no man shall see the Lord. By the due use of reason we come to know what are the tempers implied in inward holiness; and what it is to be outwardly holy -- holy in all manner of conversation: In other words, what is the mind that was in Christ; and what it is to walk as Christ walked.

It should always be remembered that the word walk, in the language of the Apostle, is of a very extensive signification. It includes all our inward and outward motions; all our thoughts, and words, and actions. It takes in, not only everything we do, but everything we either speak or think. It is, therefore, no small thing "to walk," in this sense of the word, "worthy of the vocation wherewith we are called;" to think, speak, and act, in every instance in a manner worthy of our Christian calling. 21. We are called to walk, First, "with all lowliness:" to have that mind in us which was also in Christ Jesus; not to think of ourselves more highly than we ought to think; to be little, and poor, and mean, and vile in our own eyes; to know ourselves as also we are known by Him to whom all hearts are open; to be deeply sensible of our own unworthiness, of the universal depravity of our nature, (in which dwelleth no good thing,) -- prone to all evil, averse to all good; insomuch that we are not only sick, but dead in trespasses and sins, till God breathes upon the dry bones, and creates life by the fruit of his lips. And suppose this is done, -- suppose he has now quickened us, infusing life into our dead souls; yet how much of the carnal mind remains! How prone is our heart still to depart from the living God! What a tendency to sin remains in our heart, although we know our past sins are forgiven! And how much sin, in spite of all our endeavours, cleaves both to our words and actions! Who can be duly sensible how much remains in him of his natural enmity to God, or how far he is still alienated from God by the ignorance that is in him

"But has he promised thus to save us from sin while we are in the body" Undoubtedly he has: For a promise is implied in every commandment of God: Consequently in that, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." For this and every other commandment is given, not to the dead, but to the living. It is expressed in the words above recited, that we should walk "in holiness before him all the days of our life." I have dwelt the longer on this, because it is the grand argument of those that oppose salvation from sin; and also, because it has not been so frequently and so fully answered: Whereas the arguments taken from Scripture have been answered a hundred times over. 12. But a still more plausible objection remains, taken from experience; which is, that there are no living witnesses of this salvation from sin. In answer to this, I allow, (1.) That there are not many. Even in this sense, there are not many fathers. Such is our hardness of heart, such our slowness to believe what both the Prophets and Apostles have spoke, that there are few, exceeding few, true witnesses of the great salvation. (2.) I allow that there are false witnesses, who either deceive their own souls, and speak of the things they know not, or "speak lies in hypocrisy." And I have frequently wondered, that we have not more of both sorts. It is nothing strange, that men of warm imaginations should deceive themselves in this matter. Many do the same with regard to justification: They imagine they are justified, and are not. But though many imagine it falsely, yet there are some that are truly justified. And thus, though many imagine they are sanctified, and are not, yet there are some that are really sanctified.

(3.) I allow that some who once enjoyed full salvation have now totally lost it. They once walked in glorious liberty, giving God their whole heart, "rejoicing evermore, praying without ceasing, and in everything giving thanks." But it is past. They now are shorn of their strength, and become like other men. Perhaps they do not give up their confidence; they still have a sense of his pardoning love. But even this is frequently assaulted by doubts and fears, so that they hold it with a trembling hand. 13. "Nay, this," say some pious and sensible men, "is the very thing which we contend for. We grant, it may please God to make some of his children for a time unspeakably holy and happy. We will not deny, that they may enjoy all the holiness and happiness which you speak of. But it is only for a time: God never designed that it should continue to their lives' end. Consequently, sin is only suspended: It is not destroyed."

7. This is the more easily done, because we are all by nature aqeoi, Atheists, in the world; and that in so high a degree that it requires no less than an almighty power to counteract that tendency to dissipation which is in every human spirit, and restore the capacity of attending to God, and fixing itself on him. For this cannot be done till we are new creatures; till we are created anew in Christ Jesus; till the same power which made the world make us a "clean heart, and renew a right spirit within us." 8. But who is he that is thus renewed He that believeth in the name of the Son of God. He alone that believeth on the Lord Jesus Christ is thus "born of God." It is by this faith alone, that he is "created anew in," or through, "Christ Jesus;" that he is restored to the image of God wherein he was created, and again centred in God; or, as the Apostle expresses it, "joined to the Lord in one spirit." Yet even then the believer may find in himself the remains of that carnal mind, that natural tendency to rest in created good, to acquiesce in visible things, which, without continual care, will press down his soul, and draw him from his Creator. Herein the world, the men that know not God, will never fail to join; at some times with design, and at other times perhaps without design: For their very spirit is infectious, and insensibly changes ours into its own likeness. And we may be well assured, the prince of this world, the devil, will assist them with all his might. He will labour with all his strength, and, what is far more dangerous, with all his subtlety, if by any means he may draw us away from our simplicity towards Christ; from our simple adherence to him; from our union with him, through whom we are also united in one spirit to the Father.

On Patience "Let patience have its perfect work, that ye may be perfect and entire, wanting nothing." James 1:4. 1. "My brethren," says the Apostle in the preceding verse, "count it all joy when ye fall into divers temptations." At first view, this may appear a strange direction; seeing most temptations are, "for the present, not joyous, but grievous." Nevertheless ye know by your own experience, that "the trial of your faith worketh patience:" And if "patience have its perfect work, ye shall be perfect and entire, wanting nothing." 2. It is not to any particular person, or Church, that the Apostle gives this instruction; but to all who are partakers of like precious faith, and are seeking after that common salvation. For as long as any of us are upon earth, we are in the region of temptation. He who came into the world to save his people from their sins, did not come to save them from temptation. He himself "knew no sin;" yet while he was in this vale of tears, "he suffered being tempted;" and herein also "left us an example, that we should tread in his steps." We are liable to a thousand temptations, from the corruptible body variously affecting the soul. The soul itself, encompassed as it is with infirmities, exposes us to ten thousand more. And how many are the temptations which we meet with even from the good men (such, at least, they are in part, in their general character) with whom we are called to converse from day to day! Yet what are these to the temptations we may expect to meet with from an evil world seeing we all, in effect, "dwell with Mesech, and have our habitation in the tents of Kedar." Add to this, that the most dangerous of our enemies are not those that assault us openly. No: Angels our march oppose, Who still in strength excel: Our secret, sworn, eternal foes, Countless, invisible!

9. But how does this work differ from that gracious work which is wrought in every believer, when he first finds redemption in the blood of Jesus, even the remission of his sins Many persons that are not only upright of heart, but that fear, nay, and love God, have not spoken warily upon this head, not according to the oracles of God. They have spoken of the work of sanctification, taking the word in its full sense, as if it were quite of another kind, as if it differed entirely from that which is wrought in justification. But this is a great and dangerous mistake, and has a natural tendency to make us undervalue that glorious work of God which was wrought in us when we were justified: Whereas in that moment when we are justified freely by his grace, when we are accepted through the Beloved, we are born again, born from above, born of the Spirit. And there is as great a change wrought in our souls when we are born of the Spirit, as was wrought in our bodies when we are born of a woman. There is, in that hour, a general change from inward sinfulness, to inward holiness. The love of the creature is changed to the love of the Creator; the love of the world into the love of God. Earthly desires, the desire of the flesh, the desire of the eyes, and the pride of life, are, in that instant, changed, by the mighty power of God, into heavenly desires. The whirlwind of our will is stopped in its mid career, and sinks down into the will of God. Pride and haughtiness subside into lowliness of heart; as do anger, with all turbulent and unruly passions, into calmness, meekness, and gentleness. In a word, the earthly, sensual, devilish mind, gives place to "the mind that was in Christ Jesus."

On Working Out Our Own Salvation "Work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure." Phil. 2:12-13. 1. Some great truths, as the being and attributes of God, and the difference between moral good and evil, were known, in some measure, to the heathen world. The traces of them are to be found in all nations; So that, in some sense, it may be said to every child of man, "He hath showed thee, O man, what is good; even to do justly, to love mercy, and to walk humbly with thy God." With this truth he has, in some measure, "enlightened every one that cometh into the world." And hereby they that "have not the law," that have no written law, "are a law unto themselves." They show "the work of the law," -- the substance of it, though not the letter, -- "written in their hearts," by the same hand which wrote the commandments on the tables of stone; "Their conscience also bearing them witness," whether they act suitably thereto or not.

II. 1. Proceed we now to the Second point: If God worketh in you, then work out your own salvation. The original word rendered, work out, implies the doing a thing thoroughly. Your own; for you yourselves must do this, or it will be left undone forever. Your own salvation: Salvation begins with what is usually termed (and very properly) preventing grace; including the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him. All these imply some tendency toward life; some degree of salvation; the beginning of a deliverance from a blind, unfeeling heart, quite insensible of God and the things of God. Salvation is carried on by convincing grace, usually in Scripture termed repentance; which brings a larger measure of self-knowledge, and a farther deliverance from the heart of stone. Afterwards we experience the proper Christian salvation; whereby, "through grace," we "are saved by faith;" consisting of those two grand branches, justification and sanctification. By justification we are saved from the guilt of sin, and restored to the favour of God; by sanctification we are saved from the power and root of sin, and restored to the image of God. All experience, as well as Scripture, shows this salvation to be both instantaneous and gradual. It begins the moment we are justified, in the holy, humble, gentle, patient love of God and man. It gradually increases from that moment, as "a grain of mustard-seed, which, at first, is the least of all seeds," but afterwards puts forth large branches, and becomes a great tree; till, in another instant, the heart is cleansed, from all sin, and filled with pure love to God and man. But even that love increases more and more, till we "grow up in all things into him that is our Head;" till we attain "the measure of the stature of the fullness of Christ."

2. But how are we to work out this salvation The Apostle answers, "With fear and trembling." There is another passage of St. Paul wherein the same expression occurs, which may give light to this: "Servants, obey your masters according to the flesh," -- according to the present state of things, although sensible that in a little time the servant will be free from his master, -- "with fear and trembling." This is a proverbial expression, which cannot be understood literally. For what master could bear, much less require, his servant to stand trembling and quaking before him And the following words utterly exclude this meaning: "In singleness of heart;" with a single eye to the will and providence of God; "not with eye-service, as men-pleasers; but as servants of Christ, doing the will of God from the heart;" doing whatever they do as the will of God, and, therefore, with their might. (Eph. 6:5, &c.) It is easy to see that these strong expressions of the Apostle clearly imply two things: First, that everything be done with the utmost earnestness of spirit, and with all care and caution: (Perhaps more directly referring to the former word, meta jobou, with fear:) Secondly, that it be done with the utmost diligence, speed, punctuality, and exactness; not improbably referring to the latter word, meta tromou, with trembling. 3. How easily may we transfer this to the business of life, the working out our own salvation! With the same temper, and in the same manner, that Christian servants serve their masters that are upon earth, let other Christians labour to serve their Master that is in heaven: that is, First, with the utmost earnestness of spirit, with all possible care and caution; and, secondly, with the utmost diligence, speed, punctuality, and exactness.

6. Meantime let us remember that God has joined these together in the experience of every believer; and therefore we must take care, not to imagine they are ever to be put asunder. We must beware of that mock humility which teacheth us to say, in excuse for our wilful disobedience, "O, I can do nothing!" and stops there, without once naming the grace of God. Pray, think twice. Consider what you say. I hope you wrong yourself; for if it be really true that you can do nothing, then you have no faith. And if you have not faith, you are in a wretched condition: You are not in a state of salvation. Surely it is not so. You can do something, through Christ strengthening you. Stir up the spark of grace which is now in you, and he will give you more grace. 7. Secondly, God worketh in you; therefore you must work: You must be "workers together with him," (they are the very words of the Apostle,) otherwise he will cease working. The general rule on which his gracious dispensations invariably proceed is this: "Unto him that hath shall be given; but from him that hath not," -- that does not improve the grace already given, -- "shall be taken away what he assuredly hath." (So the words ought to be rendered.) Even St. Augustine, who is generally supposed to favour the contrary doctrine, makes that just remark, Qui fecit nos sine nobis, non salvabit nos sine nobis: "He that made us without ourselves, will not save us without ourselves." He will not save us unless we "save ourselves from this untoward generation;" unless we ourselves "fight the good fight of faith, and lay hold on eternal life; "unless we "agonize to enter in at the strait gate," "deny ourselves, and take up our cross daily," and labour by every possible means to "make our own calling and election sure."

8. "Labour" then, brethren, "not for the meat that perisheth, but for that which endureth to everlasting life." Say with our blessed Lord, though in a somewhat different sense, "My Father worketh hitherto, and I work." In consideration that he still worketh in you, be never "weary of well-doing." Go on, in virtue of the grace of God, preventing, accompanying, and following you, in "the work of faith, in the patience of hope, and in the labour of love." "Be ye steadfast and immovable, always abounding in the work of the Lord." And "the God of peace, who brought again from the dead the great Shepherd of the sheep," (Jesus,) "make you perfect in every good work to do his will, working in you what is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever!"

1. The first argument which induces many backsliders to believe that "the Lord will be no more entreated," is drawn from the very reason of the thing: "If," say they, "a man rebel against an earthly prince, many times he dies for the first offence; he pays his life for the first transgression. Yet, possibly, if the crime be extenuated by some favourable circumstance, or if strong intercession be made for him, his life may be given him. But if, after a full and free pardon he were guilty of rebelling a second time, who would dare to intercede for him He must expect no farther mercy. Now, if one rebelling against an earthly king, after he has been freely pardoned once, cannot with any colour of reason hope to be forgiven a second time; what must be the case of him that, after having been freely pardoned for rebelling against the great King of heaven and earth, rebels against him again What can be expected, but that `vengeance will come upon him to the uttermost'" 2. (1.) This argument, drawn from reason, they enforce by several passages of Scripture. One of the strongest of these is that which occurs in the First Epistle of St. John: (1 John 5:16.) "If any man see his brother sin a sin which is not unto death, he shall ask, and God shall give him life for them that sin not unto death. There is a sin unto death. I do not say that he shall pray for it." Hence they argue, "Certainly, I do not say that he shall pray for it, is equivalent with, I say he shall not pray for it. So the Apostle supposes him that has committed this sin, to be in a desperate state indeed! So desperate, that we may not even pray for his forgiveness; we may not ask life for him And what may we more reasonably suppose to be a sin unto death, than a wilful rebellion after a full and free pardon

(4.) "It is true, some are of opinion, that those words, it is impossible, are not to be taken literally as denoting absolute impossibility; but only a very great difficulty. But it does not appear that we have any sufficient reason to depart from the literal meaning; as it neither implies any absurdity, nor contradicts any other Scriptures. Does not this then," say they, "cut off all hope; seeing we have undoubtedly, `tasted of the heavenly gift, and been made partakers of the Holy Ghost' How is it possible to `renew us again to repentance;' to an entire change both of heart and life Seeing we have crucified to ourselves `the Son of God afresh, and put him to an open shame"' (5.) "A yet more dreadful passage, if possible, than this, is that in the twelfth chapter of St. Matthew: `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be forgiven him. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.' (Matt. 12:31, 32.) Exactly parallel to these are those words of our Lord, which are recited by St. Mark: `Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme: But he that shall blaspheme against the Holy Ghost shall never be forgiven, but is in danger of eternal damnation.' (Mark 3:28, 29.) (6.) It has been the judgment of some, that all these passages point at one and the same sin; that not only the words of our Lord, but those of St. John, concerning the `sin unto death,' and those of St. Paul concerning `crucifying to themselves the Son of God afresh, treading underfoot the Son of God, and doing despite to the Spirit of grace, `all refer to the blasphemy against the Holy Ghost; the only sin that shall never be forgiven. Whether they do or no, it must be allowed that this blasphemy is absolutely unpardonable; and that, consequently, for those who have been guilty of this, God `will be no more entreated.'

3. To confirm those arguments, drawn from reason and Scripture, they appeal to matter of fact. They ask, "Is it not a fact, that those who fall away from justifying grace, who make `shipwreck of the faith,' that faith whereof cometh present salvation, perish without mercy How much less can any of those escape, who fall away from sanctifying grace! who make shipwreck of that faith whereby they are cleansed from all pollution of flesh and spirit! Has there ever been an instance of one or the other of these being renewed again to repentance If there be any instances of that, one would be inclined to believe that thought of our poet not to be extravagant: -- "E'en Judas struggles his despair to quell, Hope almost blossoms in the shades of hell." II. These are the principal arguments drawn from reason, from Scripture, and from fact, whereby backsliders are wont to justify themselves in casting away hope; in supposing that God hath utterly "shut up his lovingkindness in displeasure." I have proposed them in their full strength, that we may form the better judgment concerning them, and try whether each of them may not receive a clear, full, satisfactory answer. 1. I begin with that argument which is taken from the nature of the thing: "If a man rebel against an earthly prince, he may possibly be forgiven the first time. But if, after a full and free pardon, he should rebel again, there is no hope of obtaining a second pardon: He must expect to die without mercy. Now, if he that rebels again against an earthly king, can look for no second pardon, how can he look for mercy who rebels a second time against the great King of heaven and earth"

2. I answer: This argument, drawn from the analogy between earthly and heavenly things, is plausible, but it is not solid; and that for this plain reason: Analogy has no place here: There can be no analogy or proportion between the mercy of any of the children of men, and that of the most high God. "Unto whom will ye liken me, saith the Lord" Unto whom either in heaven or earth Who, "what is he among the gods, that shall be compared unto the Lord" "I have said, Ye are gods," saith the Psalmist, speaking to supreme magistrates. Such is your dignity and power compared to that of common men. But what are they to the God of heaven As a bubble upon the wave. What is their power in comparison of his power What is their mercy compared to his mercy Hence that comfortable word, "I am God, and not man, therefore the house of Israel is not consumed." Because he is God, and not man, "therefore his compassions fail not." None then can infer, that because an earthly king will not pardon one that rebels against him a second time, therefore the King of heaven will not. Yea, he will; not until seven times only, or until seventy times seven. Nay, were your rebellions multiplied as the stars of heaven; were they more in number than the hairs of your head; yet "return unto the Lord, and he will have mercy upon you; and to our God, and he will abundantly pardon." 3. "But does not St. John cut us off from this hope, by what he says of the `sin unto death' Is not, `I do not say that he shall pray for it,' equivalent with, `I say he shall not pray for it' And does not this imply, that God has determined not to hear that prayer that he will not give life to such a sinner, no, not through the prayer of a righteous man" 4. I answer: "I do not say that he shall pray for it," certainly means, he shall not pray for it. And it doubtless implies that God will not give life unto them that have sinned this sin; that their sentence is passed, and God has determined it shall not be revoked. It cannot be altered even by that "effectual fervent prayer" which, in other cases, "availeth much."

9. "But do not the well-known words of our Lord himself cut us off from all hope of mercy Does he not say, `All manner of sin and blasphemy shall be forgiven unto men: But the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: But whosoever speaketh a word against the Holy Ghost, it shall never be forgiven him; neither in this world, nor in the world to come' Therefore, it is plain, if we have been guilty of this sin, there is no room for mercy. And is not the same thing repeated by St. Mark, almost in the same words `Verily I say unto you,' (a solemn preface! always denoting the great importance of that which follows,) `All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is under the sentence of eternal damnation.'" (1.) How immense is the number in every nation throughout the Christian world of those who have been more or less distressed on account of this Scripture! What multitudes in this kingdom have been perplexed above measure upon this very account! Nay, there are few that are truly convinced of sin, and seriously endeavour to save their souls, who have not felt some uneasiness for fear they had committed, or should commit, this unpardonable sin. What has frequently increased their uneasiness was, that they could hardly find any to comfort them. For their acquaintances, even the most religious of them, understood no more of the matter than themselves; and they could not find any writer who had published anything satisfactory upon the subject. Indeed, in the "Seven Sermons" of Mr. Russell, which are common among us, there is one expressly written upon it; but it will give little satisfaction to a troubled spirit. He talks about it, and about it, but makes nothing out: He takes much pains, but misses the mark at last.

(2.) But was there ever in the world a more deplorable proof of the littleness of human understanding, even in those that have honest hearts, and are desirous of knowing the truth! How is it possible that any one who reads his Bible, can one hour remain in doubt concerning it, when our Lord himself, in the very passage cited above, has so clearly told us what that blasphemy is "He that blasphemeth against the Holy Ghost hath never forgiveness: Because they said, He hath an unclean spirit." (Mark 3:29-30.) This then, and this alone, (if we allow our Lord to understand his own meaning,) is the blasphemy against the Holy Ghost: The saying, He had an unclean spirit; the affirming that Christ wrought his miracles by the power of an evil spirit; or, more particularly, that "he cast out devils by Beelzebub, the prince of the devils." Now, have you been guilty of this have you affirmed, that he cast out devils by the prince of devils No more than you have cut your neighbour's throat, and set his house on fire. How marvellously then have you been afraid, where no fear is! Dismiss that vain terror; let your fear be more rational for the time to come. Be afraid of giving way to pride; be afraid of yielding to anger; be afraid of loving the world or the things of the world; be afraid of foolish and hurtful desires; but never more be afraid of committing the blasphemy against the Holy Ghost! You are in no more danger of doing this, than of pulling the sun out of the firmament. 10. Ye have then no reason from Scripture for imagining that "the Lord hath forgotten to be gracious." The arguments drawn from thence, you see, are of no weight, are utterly inconclusive. Is there any more weight in that which has been drawn from experience or matter of fact

3. But men of deeper reflection are apt to say, "I lay no stress upon any other knowledge, but the knowledge of God by faith. Faith is the only knowledge, which, in the sight of God, is of great price. `We are saved by faith;' by faith alone: This is the one thing needful. He that believeth, and he alone, shall be saved everlastingly." There is much truth in this: It is unquestionably true, that "we are saved by faith:" Consequently, that "he that believeth shall be saved, and he that believeth not shall be damned." 4. But some men will say, with the Apostle James, "Show me thy faith without thy works;" (if thou canst, but indeed it is impossible;) "and I will show thee my faith by my works." And many are induced to think that good works, works of piety and mercy, are of far more consequence than faith itself, and will supply the want of every other qualification for heaven. Indeed this seems to be the general sentiment, not only of the members of the Church of Rome, but of Protestants also; not of the giddy and thoughtless, but the serious members of our own Church. 5. And this cannot be denied, our Lord himself hath said, "Ye shall know them by their fruits:" By their works ye know them that believe, and them that believe not. But yet it may be doubted, whether there is not a surer proof of the sincerity of our faith than even our works, that is, our willingly suffering for righteousness' sake: Especially if, after suffering reproach, and pain, and loss of friends and substance, a man gives up life itself; yea, by a shameful and painful death, by giving his body to be burned, rather than he would give up faith and a good conscience by neglecting his known duty.

9. How exceeding strange must this sound in the ears of most of those who are, by the courtesy of England, called Christians! But stranger still is that assertion of the Apostle, which comes in the last place: "Although I give my body to be burned, and have not love, it profiteth me nothing." Although rather than deny the faith, rather than commit a known sin, or omit a known duty, I voluntarily submit to a cruel death; "deliver up my body to be burned;" yet if I am under the power of pride, or anger, or fretfulness, -- "it profiteth me nothing." 10. Perhaps this may be illustrated by an example. We have a remarkable account in the tracts of Dr. Geddes -- a Civilian, who was Envoy from Queen Anne to the Court of Portugal, in the latter end of her reign. He was present at one of those autos-de-fe, "Acts of Faith," wherein the Roman Inquisitors burned heretics alive. One of the persons who was then brought out for execution, having been confined in the dungeons of the Inquisition, had not seen the sun for many years. It proved a bright sunshiny day. Looking up, he cried out in surprise, "O how can anyone who sees that glorious luminary, worship any but the God that made it!" A friar standing by, ordered them to run an iron gag through his lips, that he might speak no more. Now, what did that poor man feel within when this order was executed If he said in his heart, though he could not utter it with his lips, "Father, forgive them, for they know not what they do," undoubtedly the angels of God were ready to carry his soul into Abraham's bosom. But if, instead of this, he cherished the resentment in his heart which he could not express with his tongue, although his body was consumed by the flames, I will not say his soul went to paradise.

4. These little labours of love will pave your way to things greater importance. Having shown that you have a regard for their bodies, you may proceed to inquire concerning their souls. And here you have a large field before you; you have scope for exercising all the talents which God has given you. May you not begin with asking, "Have you ever considered, that God governs the world; -- that his providence is over all, and over you in particular -- Does any thing then befall you without his knowledge, -- or without his designing it for your good He knows all you suffer; he knows all your pains; he sees all your wants. He sees not only your affliction in general, but every particular circumstance of it. Is he not looking down from heaven, and disposing all these things for your profit You may then inquire, whether he is acquainted with the general principles of religion. And afterwards, lovingly and gently examine, whether his life has been agreeable thereto: whether he has been an outward, barefaced sinner, or has had a form of religion. See next, whether he knows anything of the power; of worshipping God "in spirit and in truth." If he does not, endeavour to explain to him, "without holiness no man shall see the Lord;" and "except a man be born again, he cannot see the kingdom of God." When he begins to understand the nature of holiness, and the necessity of the new birth, then you may press upon him "repentance toward God, and faith in our Lord Jesus Christ." 5. When you find any of them begin to fear God, it will proper to give them, one after another, some plain tracts, as the "Instructions for Christians," "Awake, thou that sleepest," and the "Nature and Design of Christianity." At the next visit you may inquire, what they have read -- what they remember, -- and what they understand. And then will be the time to enforce what they understand, and, if possible, impress it on their hearts. Be sure to conclude every meeting with prayer. If you cannot yet pray without a form, you may use some of those composed by Mr. Spinckes, or any other pious writer. But the sooner you breakthrough this backwardness the better. Ask of God, and he will open your mouth.

17. What, then, is that holiness which is the true "wedding garment," the only qualification for glory "In Christ Jesus," (that is, according to the Christian institution, whatever be the case of the heathen world,) "neither circumcision availeth any thing, nor uncircumcision; but a new creation, -- the renewal of the soul "in the image of God wherein it was created." In "Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love." [Gal. 5:6] It first, through the energy of God, worketh love to God and all mankind; and, by this love, every holy and heavenly temper, -- in particular, lowliness, meekness, gentleness, temperance, and longsuffering. "It is neither circumcision," -- the attending on all the Christian ordinances, -- "nor uncircumcision," -- the fulfilling of all heathen morality, -- but "the keeping the commandments of God; particularly those, -- "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself." In a word, holiness is the having "the mind that was in Christ," and the "walking as Christ walked." 18. Such has been my judgment for these threescore years, without any material alteration. Only, about fifty years ago I had a clearer view than before of justification by faith: and in this, from that very hour, I never varied, no, not an hair's breadth. Nevertheless, an ingenious man has publicly accused me of a thousand variations. I pray God, not to lay this to his charge! I am now on the borders of the grave; but, by the grace of God, I still witness the same confession. Indeed, some have supposed, that when I began to declare, "By grace ye are saved through faith," I retracted what I had before maintained: "Without holiness no man shall see the Lord." But it is an entire mistake: These scriptures well consist with each other; the meaning of the former being plainly this, -- By faith we are saved from sin, and made holy. The imagination that faith supersedes holiness, is the marrow of Antinomianism.

5. My God is reconciled, His pard’ning voice I hear; He owns me for his child; I can no longer fear; With confidence I now draw nigh, And Father, Abba Father, cry!

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 Whoever receives The life-giving word, In Jesns believes, His God and his Lord ; In him a pure river Of life shall arise ; Shall, in the believer, Spring up to the skies. 4 My God and my Lord ! Thy call I obey ; M v soul on thy Word Of promise I stay : Thy kind invitation I gladly embrace, Athirst for salvation, Salvation by grace. 5 O hasten the hour, Send down from above The Spirit of power, Of health, and of love : Of filial fear, Of knowledge and grace ; Of wisdom and prayer, Of joy and of praise : 6 The Spirit of faith, Of faith in thy blood, [God; Which saves us from wrath, And brings us to Removes the huge mountain Of indwelling sin, And opens a fountain, That washes us clean. HYMN 4. l. m. v/ 1 " TTO! every one that thirsts, draw nigh;" A i- ('Tis God invites the fallen race ;) " Mercy and free salvation buv ; Buy wine, and milk, and gospel grace 2 " Come to the living waters, come ! Sinners, obey your Maker's call ; Return, ye weary wanderers, home ; And find my grace is free for all. 3 " See from the Rock a fountain rise ! For you in healing streams it rolls ; Money ye need not bring, nor price, Ye labouring, burden'd, sin-sick souls. 4 " Nothing ye in exchange shall give, Leave all you have and are behind ; Frankly the gift of God receive, Pardon and peace in Jesus find. Exhorting Sinners to return to God. 1 J 5 " Why seek ye that which is not bread, Nor can your hungry souls sustain ? On ashes, husks, and air ye feed ; Ye spend your little all in vain. 6 " In search of empty joys below, Ye toil with unavailing strife : Whither, ah ! whither would ye go ? I have the words of endless life. 7 " Hearken to me with earnest care, And freely eat substantial food ; The sweetness of my mercy share, And taste that I alone am good. 8 " I bid you all my goodness prove : My promises for all are free : Come, taste the manna of my love, And let your souls delight in me. 9 " Your willing ear and heart incline,

My words believingly receive ; Quicken'd your souls by faith divine, An everlasting life shall live." HYMN 5. WstflVs. 1 nr^HY faithfulness, Lord, Each moment we find, -*- So true to thy word, So loving and kind ; Thy mercy so tender To all the lost race, The vilest offender May turn and find grace. 2 The mercy I feel, To others I show, 1 set to my seal That Jesus is true : Ye all may find favour, Who come at his call ; O come to my Saviour, His grace is for all. 3 To save what was lost, From heaven he came \ Come, sinners, and trust In Jesus's name ! He ofTers you pardon; He bids you be free : " If sin be your burden, O come unto me!" J~ Exhorting Sinners to return to God. '& 4 () let me commend My Saviour to you ; The Publican's Friend, And Advocate too : For you lie is pleading His merits and deatli ; With God interceding For sinners beneath. 5 Then let us submit His grace to receive; Fall down at his feet, And gladly believe: We all are forgiven, For Jesus's sake : Our title to heaven, His merits we take. HYMN 6. Ts. 1 CINXERS, turn, why will ye die? ^ God, your Maker, asks you why : God, who did your being give, Made yon with himself to live ; He the fatal cause demands, Asks the work of his own hands, Why, ye thankless creatures, why Will ye cross his love, and die ? 2 Sinners, turn, why will ye die? God, your Saviour, asks you why : God, who did your souls retrieve, Died himself, that ye might live. Will you let him die in vain ? Crucify your Lord again ? Why, ye ransom'd sinners, why Will you slight his grace, and die ? 3 Sinners, turn, why will ye die ? God, the Spirit, asks you why : He who all your lives hath strove, Woo'd you to embrace his love : Will you not his grace receive? Will you still refuse to live? Why, ye long-sought sinners, win Will you grieve your God, and die? Exhorting Sinners to return to God. id vs

3 Sinners, turn, while God is near : Dare not think him insincere : Now, even now, your Saviour stands All day long he spreads his hands ; Cries, " Ye will not happy be ! No, ye will not come to me ! Me, who life to none deny : Why will you resolve to die?" 4 Can you doubt if God is Love ? If to all his bowels move ? Exhorting Shiners to return to God. lO Will you not his IVord receive ? Will you not his Oath believe ? See ! the suffering God appears ! Jesus weeps ; believe his tears ! Mingled with his blood, they cry, " Why will you resolve to die ?" HYMN 9. l. m. 1 OINNERS, obey the gospel word ; ^ Haste to the Supper of my Lord ; Be wise to know your gracious day ; All things are ready, come away ! 2 Ready the Father is to own And kiss his late-returning son: Ready your loving Saviour stands, And spreads for you his bleeding hands. 3 Ready the Spirit of his Love, Just now the stony to remove ; To' apply and witness with the blood, And wash and seal the sons of God. 4 Ready for you the angels wait, To triumph in your blest estate : Tuning their harps, they long to praise The wonders of redeeming grace. 5 The Father, Son, and Holy Ghost, Is ready, with their shining host : All heaven is ready to resound, " The dead's alive ! the lost is found V* 6 Come, then, ye sinners, to your Lord, In Christ to paradise restored ; His proffer'd benefits embrace, The plenitude of gospel grace : 7 A pardon written with his blood, The favour and the peace of God ; 1 O E / horttng Sinners to return to God. The seeing eye, the feeling sense, The mystic joys of penitence : tS The godly grief, the pleasing smart The meltings of a broken heart ; The tears that tell your sins forgiven, The sighs that waft your souls to heaven : 9 The guiltless shame, the sweet distress ; The' unutterable tenderness ; The genuine, meek humility ; The wonder, " Why such love to me ! "

1 0 The' o'erwhelming power of saving grace, The sight that veils the seraph's face ; The speechless awe that dares not move, And all the silent heaven of love. 1 V^E thirsty for God, To Jesus give ear, 1 And take, through his blood, A power to draw near ; His kind invitation, Ye sinners, embrace, Accepting salvation, Salvation by grace. 2 Sent down from above, Who governs the skies, In vehement love To sinners he cries, " Drink into my Spirit ! Who happy would be, And all things inherit, By coming to me." [i O Saviour of all, Thy word we believe, And come at thy call, Thy grace to receive : The blessing is given Wherever thou art : The earnest of heaven Is love in the heart. 4 To us, at thy feet, The Comforter give, Who gasp to admit Thy Spirit, and live; The weakest believers Acknowledge for thine. And tili as with rivers Of water divine! The Pleasantness of Religion. 17 HYMN 11. l. m. C^ OD, the offended God Most High, ~f Ambassadors to rebels sends ; His messengers his place supply, And Jesus beas us to be friends. 2 Us, in the stead of Christ, they pray, Us, in the stead of God, entreat, To cast our arms, our sins, away, And find forgiveness at his feet. 3 Our God in Christ ! thine embassy, And proffer'd mercy, we embrace , And gladly reconciled to thee, Thy condescending mercy praise. 4 Poor debtors, by our Lord's request, A full acquittance we receive ! And criminals, with pardon blest, We, at our Judge's instance, live ! 1. Describing the Pleasantness of Religion. HYMN 12. . d. s. m. 1 /^OME, ye that love the Lord, ^-^ And let your joys be known ; Join in a song with sweet accord, While ye surround his throne : Let those refuse to sing, Who never knew our God ; But servants of the Heavenly King oJot May speak their joys abroad. Vd The Pleasantness of Religion. 2 The God that rules on high, That all the earth surveys, That rides upon the stormy sky, And calms the roaring seas ; This awful God is ours, Our Father and our Love ; He will send down his heavenly powers, To carry us ahove. 3 There we shall see his face, And never, never sin ;

Rival of thy passion prove ? Lead me in thyself, the way ; Melt my hardness into love. 4 To love is all my wish, 1 only live for this : 32 The Goodness of God. Grant me, Lord, my heart's desire, There, by faith, for ever dwell : This I always will require, Thee, and only thee, to feel. 5 Thy power I pant to prove, Rooted and fix'd in love ; Strengthen'd by thy Spirit's might, Wise to fathom things divine, What the length, and breadth, and height, What the depth of love like thine. 6 Ah ! give me this to know, With all thy saints below : Swells my soul to compass thee ; Gasps in thee to live and move ; Fill'd with all the Deity, All immersed and lost in love ! 1 (~\ LOVE Divine ! what hast thou done ! ^J The' immortal God hath died for me ! The Father's co-eternal Son Bore all my sins upon the tree : The' immortal God for me hath died ! My Lord, my Love is crucified. 2 Behold him, all ye that pass by, The bleeding Prince of Life and Peace ! Come, see, ye worms, your Maker die, And say, was ever grief like his ? Come, feel with me his blood applied : My Lord, my Love is crucified. 3 Is crucified for me and you, To bring us rebels back to God : Believe, believe the record true, Ye all are bought with Jesu's blood ; Pardon for all flows from his side ; My Lord, my Love is crucified. 4 Then let us sit beneath his cross, And gladly catch the healing stream : The Goodness of God. do All things for him account but loss, And give up all our hearts to him : Of nothing think or speak beside, " My Lord, my Love is crucified." HYMN 29. 7's. 1 /"^OME, ye weary sinners, come, ^-^ All who groan beneath your load ; Jesus calls his wanderers home : Hasten to your pardoning God. Come, ye guilty spirits, oppress'd, Answer to the Saviour's call : " Come, and I will give you rest : Come, and I will save you all." 2 Jesus, full of truth and love, We thy kindest word obey : Faithful let thy mercies prove ;

Take our load of guilt away : Fain we would on thee rely, Cast on thee our every care ; To thine arms of mercy fly, Find our lasting quiet there. 3 Burden'd with a world of grief, Burden'd with our sinful load, Burden'd with this unbelief, Burden'd with the wrath of God ; Lo ! we come to thee for ease, True and gracious as thou art ; Now our groaning souls release, Write forgiveness on our heart. HYMN 30. 6-8's. 1 \\THERE shall my wondering soul begin ? * ' How shall I all to heaven aspire ? A slave redeem'd from death and sin, A brand pluck'd from eternal fire, How shall I equal triumphs raise, Or sing my great Deliverer's praise? 34 The Goodness of God. 2 () how shall I the goodness tell, Father, which thou to me hast shovv'd? That I, a child of w rati 1 and hell, I should he call'd a child of God, Should know, should feel my sins forgiven. Blest with this antepast of heaven ! 3 And shall 1 slight my Father's love ? Or basely fear his gifts to own ? Unmindful of his favours prove ? Shall I, the hallow'd cross to shun, Refuse his righteousness to' impart, By hiding it within my heart ? 4 No : though the ancient Dragon rage, And call forth all his host to war ; Though earth's self-righteous sons engage ; - Them, and their god, alike I dare ; Jesus, the sinner's Friend, proclaim ; Jesus, to sinners still the same. 5 Outcasts of men, to you I call, Harlots, and publicans, and thieves \ He spreads his arms to' embrace you all ; Sinners alone his grace receives : No need of him the righteous have ; He came the lost to seek and save. 6 Come, O my guilty brethren, come, Groaning beneath your load of sin ; His bleeding heart shall make you room ; His open side shall take you in : He calls you now, invites you home ; Come, O my guilty brethren, come ! 7 For you the purple current flow'd In pardons from his wounded side ; Languish'd for you the' eternal God ; For you the Prince of Glory died : Believe, and all your sin \s forgiven ; Only believe, and yours is heaven !

The Goodness of God. OO 1 OEE, sinners, in the gospel glass, ^ The Friend and Saviour of mankind ! Not one of all the' apostate race But may in him salvation find ! His thoughts, and words, and actions prove, -- His life and death, -- that God is love ! 2 Behold the Lamh of God, who bears The sins of all the world away ! A servant's form he meekly wears, He sojourns in a house of clay ! His glory is no longer seen, But God with God is man with men. 3 See where the God incarnate stands, And calls his wand'ring creatures home : He all day long spreads out his hands ; " Come, weary souls, to Jesus come ! Ye all may hide you in my breast ; Believe, and I will give you rest. 4 " Ah ! do not of my goodness doubt ; My saving grace for all is free ; I will in no wise cast him out That comes a sinner unto me ; I can to none myself deny ; Why, sinners, will ye perish, why?" 1 CINNERS, believe the gospel word : ^ Jesus is come your souls to save! Jesus is come, your common Lord ; Pardon ye all through him may have ; May now be saved, whoever will : This man receiveth sinners still. 2 See where the lame, the halt, the blind, The deaf, the dumb, the sick, the poor, Flock to the Friend of human kind, And freely all accept their cure : '^ The Goodness of God. To whom did he his help deny? Whom, in his days of flesh, pass by? 3 Did not his word the fiends expel, The lepers cleanse, and raise the dead ? Did he not all their sickness heal, And satisfy their every need? Did he reject his helpless clay, Or send them sorrowful away ? 4 Nay, but his bowels yearn'd to see The people hungry, scatter'd, faint ; Nay, but he utter'd over thee, Jerusalem, a true complaint ; Jerusalem, who shedd'st his blood, That, with his tears, for thee hath flow'd. 1 V\70ULD Jesus have the sinner die?

race ; The dumb they are talking Of Jesus's grace. 4 The deaf hear his voice, And comforting word ; It bids them rejoice In Jesus their Lord : "Thy sins are forgiven, Accepted thou art;" They listen, and heaven Springs up in their heart. 5 The lepers from all Their spots are made clean ; The dead by his call Are raised from their sin ; In Jesu's compassion The sick find a cure ; And gospel salvation Is preach'd to the poor. 6 To us and to them Is publish'd the word : Then let us proclaim Our life-giving Lord, Who now is reviving His work in our days, And mightily striving To save us by grace. 7 O Jesus, ride on, Till all are subdued ; Thy mercy make known, And sprinkle thy blood ; Display thy salvation, And teach the new song To every nation, And people, and tongue. 3. Describing Death. HYMN 41. c. m. 1 f^\ GOD ! our help in ages past, ^^ Our hope for years to come, Our shelter from the stormy blast, And our eternal home : 2 Under the shadow of thy throne, Still may we dwell secure ; Sufficient is thine arm alone, And our defence is sure. 3 Before the hills in order stood, Or earth received her frame, From everlasting thou art God, To endless years the same. 4 A thousand ages, in thy sight, Are like an evening gone ; Short as the watch that ends the night, Before the rising sun. 5 The busy tribes of flesh and blood, With all their cares and fears, Are carried downward by the flood, And lost in following years. 6 Time, like an ever-rolling stream, Bears all its sons away ; They fly forgotten, as a dream Dies at the opening day. 7 O God ! our help in ages past, Our hope for years to come ; Be thou our guard while life shall last, And our perpetual home. HYMN 42. cm. 1 nr^HEK we adore, eternal Name! A And humbly own to thee, Describing Death. 45 How feeble is our mortal frame, What dying worms we be ! 2 Our wasting lives grow shorter still, As days and months increase ; And every beating pulse we tell Leaves but the number less. 3 The year rolls round, and steals away

Because he first loved me, And praise thee in thy bright abode, To all eternity. HYMN 44. 8'* §• 6's. 1 A ND am I only born to die ? -^"*- And must I suddenly comply With nature's stern decree ? What after death for me remains ? Celestial joy, or hellish pains, To all eternity ! 2 How then ought I on earth to live, While God prolongs the kind reprieve, And props the house of clay ! My sole concern, my single care, To watch, and tremble, and prepare Against the fatal day ! 3 No room for mirth or trifling here, For worldly hope, or worldly fear, If life so soon is gone: If now the Judge is at the door, And all mankind must stand before The' inexorable throne ! 4 No matter which my thoughts employ, A moment's misery, or joy ; But O ! when both shall end, Where shall I find my destined place ? Shall I my everlasting days With fiends or angels spend ? 5 Nothing is worth a thought beneath, But how I may escape the death That never, never dies ! 4o Describing Death. How make mine own election sure, And, when I fail on earth, secure A mansion in the skies ! 6 Jesus, vouchsafe a pitying ray : Be thou my Guide, be thou my Way To glorious happiness ! Ah, write the pardon on my heart, And whensoe'er I hence depart, Let me depart in peace. HYMN 45. l. m. 1 SHRINKING from the cold hand of death, ^ I too shall gather up my feet ; Shall soon resign this fleeting breath, And die, my father's God to meet. 2 Number'd among thy people, I Expect with joy thy face to see : Because thou didst for sinners die, Jesus, in death, remember me! 3 O that without a lingering groan I may the welcome word receive ; My body with my charge lay down, And cease at once to work and live ! HYMN 46. l. m. 1 HPHE morning flowers display their sweets, J- And gay their silken leaves unfold, As careless of the noontide heats, As fearless of the evening cold. 2 Nipt by the wind's unkindly blast, Parch* d by the sun's directer ray, The momentary glories waste, The short-lived beauties die away. 3 So blooms the human face divine,

They our happy brother greet ; Bear him to the throne of Love, Place him at the Saviour's feet : Jesus smiles, and says, " Well done, Good and faithful servant thou ; Enter, and receive thy crown ; Reign with me triumphant now." 5 Angels catch the' approving sound, Bow, and bless the just award ; Hail the heir with glory crown'd, Now rejoicing with his Lord : Fuller joys ordain'd to know, Waiting for the general doom, When the' Archangel's trump shall blow, " Rise, ye dead, to judgment come! " Describing Death. OO HYMN. 52. 2-6's, g- 4-7's. 1 A GAIN we lift our voice, ■^-*- And shout our solemn joys ; Cause of highest raptures this, Raptures that shall never fail ; See a soul escaped to bliss, Keep the Christian Festival. 2 Our friend is gone before To that celestial shore ; He hath left his mates behind, He hath all the storms outrode ! Found the rest we toil to find, Landed in the arms of God 3 And shall we mourn to see Our fellow -prisoner free ? -- Free from doubts, and griefs, and fears, In the haven of the skies ? Can we weep to see the tears Wiped for ever from his eyes ? 4 No, dear companion, no; We gladly let thee go, From a suffering church beneath, To a reigning church above : Thou hast more than conquer'd death ; Thou art crown'd with life and love. Thou, in thy youthful prime, Hast leap'd the bounds of time : Suddenly from earth released, Lo ! we now rejoice for thee ; Taken to an early rest, Caught into eternity. &v Describing Death. (> Thither may we repair, That glorious bliss to share ; We shall see the welcome clay, We shall to the summons bow : Come, Redeemer, come away : Now prepare, and take us now ! On the Death of a Widow. 1 f^ 1VE glory to Jesus our Head, ^Jr With all that encompass his throne ; A widow, a widow indeed, A mother in Israel is gone ! The winter of trouble is past ; The storms of affliction are o'er ; Her struggle is ended at last, And sorrow and death are no more. 2 The soul hath o'ertaken her mate,

And, restless to behold thy face, Swift to our heavenly country move, Our everlasting home above. 3 We have no 'biding city here, But seek a city out of sight ; Thither our steady course we steer. Aspiring to the plains of light, 74 Describing Heaven. Jerusalem, the saints' abode, Whose founder is the living God. 4 Patient the' appointed race to run, This weary world we cast behind ; From strength to strength we travel on. The New Jerusalem to find : Our labour this, our only aim, To find the New Jerusalem. 5 Through thee, who all our sins hast borne, Freely and graciously forgiven, With songs to Sion we return, Contending for our native heaven ; That palace of our glorious King, We find it nearer while we sing. 6 Raised by the breath of Love Divine, We urge our way with strength renew' d ; The church of the first-born to join, We travel to the mount of God ; With joy upon our heads arise, And meet our Captain in the skies. HYMN 72. 6-8\j. 1 O AVIOUR, on me the grace bestow, ^ To trample on my mortal foe ; Conqueror of death with thee to rise, And claim my station in the skies, Fix'd as the throne which ne'er can move. A pillar in thy church above. 2 As beautiful as useful there, May I that weight of glory bear, With all who finally o'ercome, Supporters of the heavenly dome ; Of perfect holiness possess'd, For ever in thy presence bless'd. Describing Heaven. iO 3 Write upon me the Name divine, And let thy Father's nature shine, His image visibly exprest, His glory pouring from my breast, O'er all my bright humanity, Transform'd into the God I see ! 4 Inscribing with the city's name, The heavenly New Jerusalem, To me the victor's title give, Among thy glorious saints to live, And all their happiness to know, A citizen of heaven below. 5 When thou hadst all thy foes o'ercome, Returning to thy glorious home, Thou didst receive the full reward, That I might share it with my Lord ; And thus thy own new name obtain, And one with thee for ever reign. HYMN 73. 8's. 1 \ WAY with our sorrow and fear, -£"*- We soon shall recover our home, The city of saints shall appear ;

The Christian savages remain ; Strangers, yea, enemies to God, They make thee spill thy blood in vain. 4 Thy people, Lord, are sold for nought ; Nor know they their Redeemer nigh ; They perish, whom thyself hast bought ; Their souls for lack of knowledge die. 5 The pit its mouth hath open'd wide, To swallow up its careless prey : Why should they die, when thou hast died : Hast died to bear their sins away ? 6 Why should the foe thy purchase seize ? Remember, Lord, thy dying groans : The meed of all thy sufferings these ; O claim them for thy ransom'd ones ! 7 Extend to these thy pardoning grace : To these be thy salvation show'd : O add them to thy chosen race ! O sprinkle all their hearts with blood ! 8 Still let the publicans draw near : Open the door of faith and heaven ; And grant their hearts thy word to hear, And witness all their sins forgiven. y4 Pray nig for a Blessing. HYMN 83. c. m. 1 HT^HOU Son of God, whose flaming eyes J- Our inmost thoughts perceive, Accept the evening sacrifice, Which now to thee we give. 2 We bow before thy gracious throne, And think ourselves sincere ; But show us, Lord, is every one Thy real worshipper ? 3 Is here a soul that knows thee not, Nor feels his want of thee ? A stranger to the blood which bought His pardon on the tree ? 4 Convince him now of unbelief; His desperate state explain : And fill his heart with sacred grief, And penitential pain. 5 Speak with that voice which wakes the dead, And bid the sleeper rise ! And bid his guilty conscience dread The death that never dies. 6 Extort the cry, " What must be done To save a wretch like me ? How shall a trembling sinner shun That endless misery ? 7 " I must this instant now begin Out of my sleep to' awake ; And turn to God, and every sin Continually forsake : 8 " I must for faith incessant cry, And wrestle, Lord, with thee : I must be born again, or die To all eternity." Praying for a Blessing. oO HYMN 84 c. m.

1 r^OME, O thou all-victorious Lord, ^--/ Thy power to us make known ; Strike with the hammer of thy word, And break these hearts of stone ! 2 O that we all might now begin Our foolishness to mourn ; And turn at once from every sin, And to our Saviour turn ! 3 Give us ourselves and thee to know, In this our gracious day ; Repentance unto life bestow, And take our sins away. 4 Conclude us first in unbelief, And freely then release ; Fill every soul with sacred grief, And then with sacred peace. 5 Impoverish, Lord, and then relieve, And then enrich the poor ; The knowledge of our sickness give ; The knowledge of our cure. 6 That blessed sense of guilt impart, And then remove the load ; Trouble, and wash the troubled heart In the atoning blood. 7 Our desperate state through sin declare, And speak our sins forgiven ; By perfect holiness prepare, And take us up to heaven. Hb Praying for a Blessing. HYMN 85. s. m. 1 OPIR1T of Faith, come down, ^ Reveal the things of God ; And make to us the Godhead known, And witness with the blood : 'Tis thine the blood to' apply, And give us eyes to see, Who did for every sinner die, Hath surely died for me. 2 No man can truly say That Jesus is the Lord, Unless thou take the veil away, And breathe the living word : Then, only then, we feel Our interest in his blood, And cry, with joy unspeakable, " Thou art my Lord, my God ! ' 3 O that the world might know The all-atoning Lamb ! Spirit of faith ! descend, and show The virtue of his name : The grace which all may find, The saving power, impart ; And testify to all mankind, And speak in every heart. 4 Inspire the living faith, Which whosoe'er receives, The witness in himself he hath, And consciously believes ; The faith that conquers all, And doth the mountain move, And saves whoe'er on Jesus call, And perfects them in love. Praying for a Blessing. 87 HYMN 86. 2-6** §■ 4-7's. 1 DINNERS, your hearts lift up, ^ Partakers of your hope ! This, the day of Pentecost ; Ask, and ye shall all receive ; Surely now the Holy Ghost

My form without the power; The sin-convincing Spirit blew, And blasted every flower : My mouth was stopp'd, and shame Cover' d my guilty face : I fell on the atoning Lamb, And I was saved by grace. HYMN 94. ' c. m. 1 HPHE men who slight thy faithful word, *■ In their own lies confide, These are the temple of the Lord, , And Heathens all beside ! 2 The temple of the Lord are these, The only church and true, Who live in pomp, and wealth, and ease, And Jesus never knew. 3 O would'st thou, Lord, reveal their sins, And turn their joy to grief; The world, the Christian world, convince Of damning unbelief! 4 The formalists confound, convert, And to thy people join ; And break, and fill the broken heart With confidence divine ! Describing Inward Religion. HYMN 95. l. m. 1 A UTHOR of faith, eternal Word, -^ Whose Spirit breathes the active flame ; Faith, like its Finisher and Lord, To-day, as yesterday the same : 2 To thee our humble hearts aspire, And ask the gift unspeakable : Increase in us the kindled fire, In us the work of faith fulfil. 3 By faith we know thee strong to save : (Save us, a present Saviour thou !) Whate'er we hope, by faith we have, Future and past subsisting now. 4 To him that in thy name believes, Eternal life with thee is given ; Into himself he all receives, Pardon, and holiness, and heaven. 5 The things unknown to feeble sense, Unseen by reason's glimmering ray, With strong, commanding evidence, Their heavenly origin display. 6 Faith lends its realizing light, The clouds disperse, the shadows flv ; The' Invisible appears in sight, And God is seen by mortal eye. HYMN 96. s. m. OW can a sinner know His sins on earth forgiven ? How can my gracious Saviour show My name inscribed in heaven ? What we have felt and seen, With confidence we tell ; And publish to the sons of men The signs infallible. •vO Describing Inward Religion. 2 We who in Christ believe That he for us hath died, We all his unknown peace receive, And feel his blood applied ; Exults our rising soul, Disburden'd of her load, And swells unutterably full Of glory and of God. 3 His love, surpassing far

The love of all beneath, We find within our hearts, and dare The pointless darts of death. Stronger than death and hell, The mystic power we prove ; And, conquerors of the world, we dwell In heaven, who dwell in Love. 4 Wre by his Spirit prove And know the things of God, The things which freely of his love He hath on us bestow'd : His Spirit to us he gave, And dwells in us, we know : The witness in ourselves we have, And all its fruits we show. 5 The meek and lowly heart That in our Saviour was, To us his Spirit doth impart, And signs us with his cross : Our nature 's turn'd, our mind Transform'd in all its powers ; And both the Witnesses are join'd, The Spirit of God with ours. 6 Wrhate'er our pardoning Lord Commands, we gladly do ; And, guided by his sacred Word, We all his steps pursue : Describing Inward Religion. «^7 His glory our design, We live our God to please ; And rise, with filial fear divine, To perfect holiness. * HYMN 97. 8'* §• &s. 1 r I ^HOU great mysterious God unknown, -*- Whose love hath gently led me on, Even from my infant days ; Mine inmost soul expose to view, And tell me, if I ever knew Thy justifying grace. 2 If I have only known thy fear, And follow'd, with a heart sincere, Thy drawings from above ; Now, now the further grace bestow, And let my sprinkled conscience know Thy sweet forgiving love. 3 Short of thy love I would not stop, A stranger to the gospel hope, The sense of sin forgiven ; I would not, Lord, my soul deceive, Without the inward witness live, That antepast of heaven. 4 If now the witness were in me, Would he not testify of thee In Jesus reconciled ? And should I not with faith draw nigh, And boldly, Abba, Father, cry, And know myself thy child ? 5 Whate'er obstructs thy pardoning love, -- Or sin, or righteousness,-- remove, Thy glory to display ; Mine heart of unbelief convince, And now absolve me from my sins, And take them all away. <JO Praying for Repentance. 6 Father, in me reveal thy Son, And to my inmost soul make known

How merciful thou art : The secret of thy love reveal, And by thine hallowing Spirit dwell For ever in my heart ! HYMN 98. 7's & 6V 1 T TPRIGHT, both in heart and will, ^ We by our God were made ; But we turn'd from good to ill, And o'er the creature stray'd ; Multiplied our wandering thought, Which first was fix'd on God alone ; In ten thousand objects sought The bliss we lost in one. 2 From our own inventions vain Of fancied happiness, Draw us to thyself again, And bid our wanderings cease ; Jesus, speak our souls restored, By Love's divine simplicity ; Re-united to our Lord, And wholly lost in thee ! Praying for Repentance. 1 LEATHER of lights, from whom proceeds *■ Whate'er thy every creature needs ; Whose goodness, providently nigh, Feeds the young ravens when they cry ; To thee I look : my heart prepare ; Suggest, and hearken to my prayer. Praying for Repentance. && Since by thy light myself I see Naked, and poor, and void of thee, Thy eyes must all my thoughts survey, Preventing what my lips would say ; Thou see' st my wants, for help they call, And, ere I speak, thou know'st them all. Thou know'st the baseness of my mind, Wayward, and impotent, and blind ; Thou know'st how unsubdued my will, Averse from good, and prone to ill ; Thou know'st how wide my passions rove, Nor check 'd by fear, nor charm'd by love ! Fain would I know, as known by thee, And feel the indigence I see ; Fain would I all my vileness own, And deep beneath the burden groan ; Abhor the pride that lurks within, Detest and loathe myself and sin. Ah ! give me, Lord, myself to feel ; My total misery reveal : Ah ! give me, Lord, (I still would say,) A heart to mourn, a heart to pray : My business this, my only care, My life, my every breath, be prayer ! HYMN 100. d. l. m.

And break my stubborn heart ! K2 Saviour, and Prince of Peace, The double grace bestow : Unloose the bands of wickedness, And let the captive go : Grant me my sins to feel, And then the load remove ; Wound, and pour in, my wounds to heal, The balm of pardoning love. 3 For thy own mercy's sake, The cursed thing remove ; And into thy protection take The prisoner of thy love : In every trying hour, Stand by my feeble soul ; And screen me from my nature's power, Till thou hast made me whole. 4 This is thy will, I know, That I should holy be, Should let my sin this moment go, This moment turn to thee : 104 Praying for Repentance. O might I now embrace Thy all-sufficient power ; And never more to sin give place, And never grieve thee more. HYMN 106. 7's8f6's. 1 TESU, let thy pitying eye J Call back a wandering sheep ! False to thee, like Peter, I Would fain, like Peter, weep : Let me be by grace restored, On me be all long-suffering shown ; Turn, and look upon me, Lord, And break my heart of stone. 2 Saviour, Prince, enthroned above, Repentance to impart, Give me, through thy dying love, The humble, contrite heart : Give what I have long implored, A portion of thy grief unknown ; Turn, &c. 3 For thine own compassion's sake, The gracious wonder show ; Cast my sins behind thy back, And wash me white as snow : If thy bowels now are stirr'd, If now I would myself bemoan, Turn, &c. 4 See me, Saviour, from above, Nor suffer me to die : Life, and happiness, and love, Drop from thy gracious eye : Speak the reconciling word, And let thy mercy melt me down ; Turn, &c 5 Look, as when thine eye pursued The first apostate man, Saw him weltering in his blood, And bade him rise again : Praying for Repentance. ■» UO Speak my paradise restored, Redeem me by thy grace alone ; Turn, &c. 6 Look, as when thy pity saw Thine own, in a strange land, Forced to* obey the tyrant's law, And feel his heavy hand : Speak the soul-redeeming word, And out of Egypt call thy son ; Turn, &c. 7 Look, as when thy grace beheld

The harlot in distress, Dried her tears, her pardon seal'd, And bade her go in peace : Vile, like her, and self-abhorr'd, I at thy feet for mercy groan : Turn, &c. 8 Look, as when thy languid eye Was closed, that we might live ! " Father," (at the point to die, My Saviour gasp'd,) " forgive ! " Surely, with that dying word, He turns, and looks, and cries, " 'Tis done ! " O my bleeding, loving Lord, Thou break'st my heart of stone ! * HYMN 107. l. m. 1 HPHE Spirit of the Lord our God, -*■ (Spirit of Power, and Health, and Love, ) The Father hath on Christ bestow'd, And sent him from his throne above : 2 Prophet, and Priest, and King of Peace, Anointed to declare his will, To minister his pardoning grace, And every sin-sick soul to heal. l"t) For Mourners 3 Sinners, obey the heavenly call ; Your prison -doors stand open wide ; Go forth, for he hath ransom'd all, For every soul of man hath died. 4 'Tis his the drooping soul to raise, To rescue all by sin opprest, To clothe them with the robes of praise, And give their weary spirits rest : 5 To help their groveling unbelief, Beauty for ashes to confer, The oil of joy for abject grief, Triumphant joy for sad despair. 6 To make them trees of righteousness, The planting of the Lord below, To spread the honour of his grace, And on to full perfection grow. For Mourners convinced of Sin. HYMN 108. cm. 1 T^NSLAVED to sense, to pleasure prone, -1-- ' Fond of created good ; Father, our helplessness we own, And trembling taste our food. 2 Trembling, we taste ; for, ah ! no more To thee the creatures lead : Changed, they exert a baneful power, And poison while they feed. 3 Cursed for the sake of wretched man, They now engross him whole ; With pleasing force on earth detain, And sensualize his soul. Convinced of Sin . 1 ( ' / 4 Grov'ling on earth we still must lie, Till Christ the curse repeal ; Till Christ, descending from on high, Infected nature heal. 5 Come, then, our heavenly Adam, come, Thy healing influence give : Hallow our food, reverse our doom, And bid us eat, and live !

To ask thy pardoning grace. 2 Entering into my closet, I The busy world exclude ; In secret prayer for mercy cry, And groan to be renew' d. 3 Far from the paths of men, to thee I solemnly retire ; See, thou who dost in secret see, And grant my heart's desire. 4 Thy grace I languish to receive, The Spirit of love and power ; Blameless before thy face to live, To live and sin no more. 5 Fain would I all thy goodness feel, And know my sins forgiven ; And do on earth thy perfect will As angels do in heaven. Convinced of Sin 119 6 O Father, glorify thy Son, And grant what 1 require : For Jesu's sake the gift send down, And answer me by fire. 7 Kindle the flame of love within, Which may to heaven ascend ; And now the work of grace begin, Which shall in glory end. * HYMN 120. 6-8' s. 1 /^OMFORT, ye ministers of grace, ^-^ Comfort my people, saith your God ! Ye soon shall see his smiling face, His golden sceptre, not his rod ; And own, when now the cloud's removed, He only chasten'd whom he loved. 2 Who sow in tears, in joy shall reap ; The Lord shall comfort all that mourn ; Who now go on their way and weep, With joy they doubtless shall return, And bring their sheaves with vast increase, And have their fruit to holiness. HYMN 121. 6-8'j. 1 T^XPAND thy wings, celestial Dove, *-J And, brooding o'er my nature's night, Call forth the ray of heavenly Love ; Let there in my dark soul be light ; And fill the' illustrated abyss With glorious beams of endless bliss. 2 " Let there be light,'' again command, And light there in our hearts shall be ; We then through faith shall understand Thy great mysterious Majesty ; And, by the shining of thy grace, Behold in Christ thy glorious face. ±20 For Mourners 3 Father of everlasting grace, Be mindful of thy changeless word ; We worship toward that Holy Place, In which thou dost thy name record, Dost make thy gracious nature known, That living Temple of thy Son. 4 Thou dost with sweet complacence see The temple fill'd with light divine ; And art thou not well pleased with me,

HYMN 124. 8's # 6's. 1 r\ THAT I, first of love possess'd, ^S With my Redeemer's presence bless' d, Might his salvation see ! Before thou dost my soul require, Allow me, Lord, my heart's desire, And show thyself to me. 2 Appear my sanctuary from sin : Open thine arms, and take me in ; In thy own presence hide : Hide in the place where Moses stood, And show me now the face of God, My Father pacified. 3 What but thy manifested grace, Can guilt, and fear, and sorrow chase, The cause of grief destroy ? Thy mercy makes salvation sure, Makes all my heart and nature pure, And fills with hallow'd joy. 4 Come quickly, Lord, the veil remove ! Pass as a God of pardoning love Before my ravish'd eyes ; And when I in thy person see Jehovah's glorious majesty, I find my Paradise. Convinced of km. \23 HYMN 125. c. m. 1 f\ THAT I could my Lord receive, V>/ Who did the world redeem ; Who gave his life, that I might live A life conceal' d in him ! 2 O that I could the blessing prove, My heart's extreme desire ; Live happy in my Saviour's love, And in his arms expire ! 3 Mercy I ask to seal my peace, That, kept by mercy's power, I may from every evil cease, And never grieve thee more ! 4 Now, if thy gracious will it be, Even now, my sins remove ; And set my soul at liberty, By thy victorious love. 5 In answer to ten thousand prayers, Thou pardoning God, descend ! Number me with salvation's heirs, My sins and troubles end ! 6 Nothing I ask or want beside, Of all in earth or heaven, But let me feel thy blood applied, And live and die forgiven. HYMN 126. l. M. 1 rTHOO strong I was to conquer sin, -*■ When 'gainst it first 1 turn'd my face ; Nor knew my want of power within, Nor knew the' omnipotence of grace. j-^* For Mourners 2 In nature's strength I sought in vain For what my God refused to give : I could not then the mastery gain, Or lord of all my passions live. 3 But, for the glory of thy name,

Vouchsafe me now the victory : Weakness itself thou know'st I am, And cannot share the praise with thee. 4 Because I now can nothing do, Jesus, do all the work alone ; And bring my soul triumphant through, To wave its palm before thy throne. 5 Great God, unknown, invisible, Appear, my confidence to' abase ; To make me all my vileness feel, And blush at my own righteousness. 6 Thy glorious face in Christ display, That, silenced by thy mercy's power, My mouth I in the dust may lay, And never boast or murmur more. HYMN 127. l. m. 1 W HEREWITH, O God, shall I draw near, ' ^ And bow myself before thy face ? How in thy purer eyes appear ? What shall I bring to gain thy grace ? 2 Will gifts delight the Lord Most High ? Will multiplied oblations please ? Thousands of rams his favour buy, Or slaughter'd hecatombs appease ? 3 Can these avert the wrath of God ? Can these wash out my guilty stain ? Rivers of oil, and seas of blood, Alas ! they all must flow in vain. Convinced of Sin. 1.25 4 Whoe'er to thee themselves approve, Must take the path thy word hath show'd ; Justice pursue, and mercy love, And humbly walk by faith with God. 5 But though my life henceforth be thine, Present for past can ne'er atone : Though I to thee the whole resign, I only give thee back thine own. 6 What have I then wherein to trust ? I nothing have, I nothing am ; Excluded is my every boast, My glory swallow' d up in shame. 7 Guilty I stand before thy face ; On me I feel thy wrath abide ; 'Tis just the sentence should take place ; 'Tis just ; -- but, O, thy Son hath died ! 8 Jesus, the Lamb of God, hath bled ; He bore our sins upon the tree ; Beneath our curse he bow'd his head ; 'Tis finish' d ! he hath died for me ! 9 See where before the throne he stands, And pours the all -prevailing prayer ! Points to his side, and lifts his hands, And shows that I am graven there ! 10 He ever lives for me to pray ;

He prays that I with him may reign ; Jlmen to what my Lord doth say ! Jesus5 thou canst not pray in vain. HYMN 128. c. m. 1 'Y^TITH glorious clouds en compass 'd round, t t Whom angels dimly see, Will the Unsearchable be found, Or God appear to me ? 1 ^u For Mourners 2 Will lie forsake his throne above, Himself to worms impart ? Answer, thou Man of Grief and Love ! And speak it to my heart ! 3 In manifested love explain Thy wonderful design : What meant the suffering Son of Man, The streaming blood divine ? 4 Didst thou not in our flesh appear, And live and die below, That I may now perceive thee near, And my Redeemer know ? 5 Come, then, and to my soul reveal The heights and depths of grace ; The wounds which all my sorrows heal, That dear disfigured face ! 6 Before my eyes of faith confest, Stand forth a slaughter'd Lamb ; And wrap me in thy crimson vest, And tell me all thy name. 7 Jehovah in thy person show, Jehovah crucified ! And then the pardoning God I know, And feel the blood applied. 8 I view the Lamb in his own light, Whom angels dimly see ; And gaze, transported at the sight, To all eternity. A DAM, descended from above ' ■£*- Federal Head of all mankind; The covenant of redeeming love, In thee let every sinner find ! Con v in ced of Sin . 1 27 2 Its Surety, thou alone hast paid The debt we to thy Father owed ; For the whole world atonement made, And seal'd the pardon with thy blood. 3 Thee, the Paternal Grace Divine A universal blessing gave ; A Light in every heart to shine, A Saviour every soul to save. 4 Light of the Gentile world, appear, Command the blind thy rays to see ; Our darkness chase, our sorrows cheer, And set the plaintive prisoner free. 5 Me, me, who still in darkness sit, Shut up in sin and unbelief, Bring forth out of this hellish pit, This dungeon of despairing grief. 6 Open mine eyes the Lamb to know, Who bears the general sin away ; And to my ransom' d spirit show The glories of eternal day. ]

THOU God unsearchable, unknown, Who still conceal'st thyself from me ; Hear an apostate spirit groan, Broke off, and banish 'd far from thee ; But conscious of my fall I mourn, And fain I would to thee return. Send forth one ray of heavenly light, Of gospel hope, of humble fear, To guide me through the gulf of night, My poor desponding soul to cheer, Till thou my unbelief remove, And show me all thy glorious love. l^o For Mourners 3 A hidden God indeed thou art : Thy absence I this moment feel : Yet must I own it from my heart, Conceal'd, thou art a Saviour still ; And though thy face I cannot see, I know thine eye is fix'd on me. 4 My Saviour thou, not yet reveal'd, Yet will I thee my Saviour call ; Adore thy hand, from sin withheld ; Thy hand shall save me from my fall : Now, Lord, throughout my darkness shine, And show thyself for ever mine. HYMN 131. l. m. 1 ORD, I despair myself to heal : J-^ I see my sin, but cannot feel ; I cannot, till thy Spirit blow, And bid the' obedient waters flow. 2 'Tis thine a heart of flesh to give ; Thy gifts I only can receive ; Here, then, to thee I all resign ; To draw, redeem, and seal, -- is thine. 3 With simple faith on thee I call, My Light, my Life, my Lord, my all : I wait the moving of the pool ; I wait the word that speaks me whole. 4 Speak, gracious Lord, my sickness cure, Make my infected nature pure : Peace, righteousness, and joy impart, And pour thyself into my heart ! HYMN 132. i.. m. 1 TESUS, the Sinner's Friend, to thee, *J Lost and undone, for aid I flee, Weary of earth, myself, and sin ; Open thine arms, and take me in ! Convinced of Sin. 129 2 Pity, and heal my sin -sick soul ; 'Tis thou alone canst make me whole : Fallen, till in me thine image shine, And cursed I am, till thou art mine. 3 Awake, the Woman's conquering Seed, Awake, and bruise the serpent's head ! Tread down thy foes, with power control The beast and devil in my soul.

4 The mansion for thyself prepare ; Dispose my heart by entering there ! 'Tis this alone can make me clean ; 'Tis this alone can cast out sin. 5 At last I own it cannot be That I should fit myself for thee : Here then to thee I all resign ; Thine is the work, and only thine. 6 What shall I say thy grace to move ? Lord, I am sin, -- but thou art love : I give up every plea beside, " Lord, I am damn'd, but thou hast died." HYMN 133 l. m. 1 TESU, whose glory's streaming rays, «J Though duteous to thy high command, Not seraphs view with open face, But veil'd before thy presence stand ! 2 How shall weak eyes of flesh, weigh* d down With sin, and dim with error's night, Dare to behold thy awful throne, Or view thy unapproached light ? 3 Restore my sight : let thy free grace An entrance to the holiest give ! Uv For Mourners Open mine eyes of faith : -- thy face So shall I see ; yet seeing live. 4 Thy golden sceptre from above Reach forth ; lo ! my whole heart I how ; Say to my soul, " Thou art my love ; My chosen 'midst ten thousand, thou." 5 O Jesus, full of grace ! the sighs Of a sick heart with pity view ! Hark ! how my silence speaks, and cries, " Mercy, thou God of mercy, show ! " 6 I know thou canst not hut be good ! How should'st thou, Lord, thy grace restrain ? Thou, Lord, whose blood so freely flow'd, To save me from all guilt and pain. HYMN 134. 6S's, 1 TESUS, if still the same thou art, J If all thy promises are sure, Set up thy kingdom in my heart, And make me rich, for I am poor : To me be all thy treasures given, The kingdom of an inward heaven. 2 Thou hast pronounced the mourners blest, ; And, lo ! for thee I ever mourn : J cannot, -- no, I will not rest, Till thou, my only Rest, return ; Till thou, the Prince of Peace, appear, And I receive the Comforter. 3 Where is the blessedness, bestow'd

3 Thou, O Christ, art all I want ; More than all in thee I find : Raise the fallen, cheer the faint, Heal the sick, and lead the blind : Just and holy is thy Name ; I am all unrighteousness : False and full of sin I am ; Thou art full of truth and grace. 4 Plenteous grace with thee is found, Grace to cover all my sin ; Let the healing streams abound, Make and keep me pure within : Thou of life the fountain art ; Freely let me take of thee ; Spring thou up within my heart, Rise to all eternity. HYMN 144. 8's §• Vs. 1 HHHEE, Jesu, thee, the Sinner's Friend, A I follow on to apprehend, Renew the glorious strife ; Divinely confident and bold, With faith's strong arm on thee lay hold, Thee, my eternal life. 2 Thy heart, I know, thy tender heart Doth in my sorrows feel its part, And at my tears relent ! 142 For Mourners My powerful sighs thou canst not bear Nor stand the violence of my prayer, My prayer omnipotent. 3 Give me the grace, the love I claim : Thy Spirit now demands thy Name ! Thou know'st the Spirit's will : He helps my soul's infirmity, And strongly intercedes for me With groans, unspeakable. 4 Answer, O Lord, thy Spirit's groan ! O make to me thy Nature known, Thy hidden Name impart ! (Thy Name and Nature is the same :) Tell me thy Nature, and thy Name, And write it on my heart. 5 Prisoner of hope, to thee I turn, And, calmly confident, I mourn, And pray, and weep for thee : Tell me thy love, thy secret tell ; Thy mystic name in me reveal, Reveal thyself in me. () Descend, pass by me, and proclaim, O Lord of Hosts, thy glorious Name,-- The Lord, the gracious Lord, Long-suffering, merciful, and kind, The God who always bears in mind His everlasting word. 7 Plenteous he is in truth and grace ; He wills that all the fallen race Should turn, repent, and live ; His pardoning grace for all is free ; Transgression, sin, iniquity, He freely doth forgive. Convinced of Sin. ' 4o 8 Mercy he doth for thousands keep ; He goes and seeks the one lost sheep,

Yet let me now consent to know What keeps me out of thee : Searcher of Hearts, in mine Thy trying power display ; Into its darkest corners shine, And take the veil away. 4 I now helieve, in thee Compassion reigns alone ; According to my faith, to me 0 let it, Lord, he done ! In me is all the bar, Which thou would' st fain remove ; Remove it, and I shall declare That God is only Love. HYMN 153. s.m. 1 T O ! in thy hand I lay, ■*--* And wait thy will to prove ; My Potter, stamp on me, thy clay, Thy only stamp of love ! Be this my whole desire ; 1 know that it is thine ; Then kindle in my soul a fire, Which shall for ever shine. 2 Thy gracious readiness To save mankind assert ; Thy image, love -- thy name impress, Thy nature on my heart. Bowels of mercy, hear ! Into my soul come down ! Let it throughout my life appear, That I have Christ put on. 3 O plant in me thy mind ; O fix in me thy home ; So shall I cry to all mankind, Come, to the waters come ! Convinced of Sin. lol Jesus is full of grace ; To all his bowels move ; Behold in me, ye fallen race, That God is only Love. 1 T^AIN would I leave the world below, -*- Of pain and sin the dark abode ; Where shadowy joy, or solid woe, Allures, or tears me from my God ! Doubtful and insecure of bliss, Since faith alone confirms me his. 2 Till then, to sorrow born, I sigh, And gasp, and languish after home ! Upward I send my streaming eye, Expecting, till the Bridegroom come : Come quickly, Lord ! thy own receive ; Now let me see thy face, and live. 3 Absent from thee, my exiled soul Deep in a fleshly dungeon groans : Around me clouds of darkness roll, And labouring silence speaks my moans : Come quickly, Lord ! thy face display, And look my darkness into day. 4 Sorrow, and sin, and death are o'er, If thou reverse the creature's doom ; Sad Rachel weeps her loss no more,

Arm of God, thy strength put on ; Bow the heavens, and come down ; All my unbelief o'erthrow ; Lay the' aspiring mountain low : Conquer thy worst foe in me, Get thyself the victory ; Save the vilest of the race ; Force me to be saved by grace. 1 T AY to thy hand, O God of Grace ! ^ O God, the work is worthy thee ; See at thy feet, of all the race The chief, the vilest sinner see ; And let me all thy mercy prove, Thine utmost miracle of love. 2 Speak, and a holy thing and clean Shall strangely be brought out of me ; My Ethiop-soul shall change her skin, Redeem' d from all iniquity ; lob For Mourners I, even I, shall then proclaim The wonders wrought hy Jesu's Name. 3 Thee I shall then for ever praise, In spirit and in truth adore ; While all I am declares thy grace, And, horn of God, I sin no more ; Thy pure and heavenly nature share, And fruit unto perfection hear. 1 S~\ JESUS, my hope, For me offer' d up, ^^ Who with clamour pursued thee to Calvary's top ; The hlood thou hast shed, For me let it plead, And declare thou hast died in thy murderer's stead. 2 Come then from above, The stony remove, And vanquish my heart with the sense of thy love. Thy love on the tree Display unto me, And the servant of sin in a moment is free. 3 Neither passion nor pride Thy cross can abide, But melt in the fountain that streams from thy side : Let thy life-giving hlood Remove all my load, And purge my foul conscience, and bring me to God. 4 Now, now let me know Its virtue below ! Let it wash me, and I shall be whiter than snow; Let it hallow my heart, And throughly convert, And make me, O Lord, in the world as thou art. 5 Each moment applied, My weakness to hide, Thy blood be upon me, and always abide ; My advocate prove With the Father above, And speak me at last to the throne of thy love. Convinced of Sin. lo7 HYMN 16.1. l. m. 1 OTAY, thou insulted Spirit, stay,

^ Though I have done thee such despite, Nor cast the sinner quite away, Nor take thine everlasting night. 2 Though I have steel'd my stubborn heart, And still shook off my guilty fears ; And vex'd, and urged thee to depart, For many long rebellious years : 3 Though I have most unfaithful been, Or all who e'er thy grace received ; Ten thousand times thy goodness seen, Ten thousand times thy goodness grieved : 4 Yet, O ! the chief of sinners spare, In honour of my great High -Priest ; Nor in thy righteous anger swear To' exclude me from thy people's rest. 5 This only woe I deprecate ; This only plague I pray remove ; Nor leave me in my lost estate ; Nor curse me with this want of love. 6 Now, Lord, my weary soul release, Up-raise me with thy gracious hand, And guide into thy perfect peace, And bring me to the promised land. * HYMN 162. s. m. 1 C\ MY offended God, ^-J If now at last I see That I have trampled on thy blood, And done despite to Thee ; If I begin to wake Out of my deadly sleep ; -- Into thy arms of mercy take, And there for ever keep. lOO For Mourners '2 No other right have I Than what the world may claim ; All, all may to their God draw nigh, Through faith in Jesu's name : Thou all the debt hast paid ; This is my only plea ; The covenant, God in Thee hath made With all mankind, and me. 3 Thou hast obtain'd the grace That all may turn and live; And lo ! thy offer I embrace, Thy mercy I receive. Whene'er the wicked man Turns from his sin to Thee, His late repentance is not vain, He shall accepted be. 4 Thy death hath bought the power For every sinful soul, That all may know the gracious hour, And be by faith made whole : Thou hast for sinners died, That all might come to God ; The covenant Thou hast ratified, And seal'd it with thy blood. 5 He that believes in Thee, And doth till death endure, He shall be saved eternally ; The covenant is sure ; The mountains shall give place, Thy covenant cannot move, The covenant of thy general grace,

Nothing have I to plead ; Unto dogs it is not right To cast the children's bread : Yet the dogs the crumbs may eat, That from the master's table fall : Let the fragments be my meat ; Thy grace is free for all. 5 Give me, Lord, the victory, My heart's desire fulfil : Conv in ced of Sin . Jul Let it now be done to me According to my will ! Give me living bread to eat, And say, in answer to my call, " Canaanite, thy faith is great ! My grace is free for all." 6 If thy grace foi all is free, Thy call now let me hear ; Show this token upon me, And bring salvation near : Now the gracious word repeat, The word of healing to my soul ct Canaanite, thy faith is great ! Thy faith hath made thee whole. } J^OME, holy, celestial Dove, ^^ To visit a sorrowful breast, My burden of guilt to remove, And bring me assurance and rest ! Thou only hast power to relieve A sinner o'erwhehn'd with his load ; The sense of acceptance to give, And sprinkle his heart with the blood 2 With me if of old thou hast strove, And strangely withheld from my sin, And tried, by the lure of thy love, My worthless affections to win, -- The work of thy mercy revive ; Thy uttermost mercy exert ; And kindly continue to strive, And hold, till I yield thee my heart 3 Thy call if I ever have known, And sigh'd from myself to get free, And groan'd the unspeakable groan, And long'd to be happy in thee,--- » o2 For Mourners Fulfil the imperfect desire ; Thy peace to my conscience reveal ; The sense of thy favour inspire, And give me my pardon to feel ! 4 If when I had put thee to grief, And madly to folly return 'd, Thy pity hath been my relief, And lifted me up as I mourn' d, -- Most pitiful Spirit of Grace, Relieve me again and restore ; My spirit in holiness raise, To fall and to suffer no more ! 5 If now I lament after God, And gasp for a drop of thy love, If Jesus hath bought thee with blood, For me to receive from above, -- Come, heavenly Comforter, come,

Who humbly comes to thee ? No, my God, I cannot doubt, Thy mercy is for me : Let me then obtain the grace, And be of paradise possest : Jesus, Master, seal my peace, And take me to thy breast ! 3 Worldly good I do not want, Be that to others given ; Only for thy love I pant, My all in earth and heaven ; This the crown I fain would seize, The good wherewith I would be blest Jesus, Master, seal my peace, And take me to thy breast ! 4 This delight I fain would prove, And then resign my breath : Join the happy few whose love Was mightier than death ! Let it not my Lord displease, That I would die to be thy guest ! Jesus, Master, seal my peace, And take me to thy breast ! For Persons convinced of Backsliding. HYMN 168. Ts. 1 P^EPTH of mercy, can there be -*-^ Mercy still reserved for me? Can my God his wrath forbear ? Me, the chief of sinners, spare? I have long withstood his grace, Long provoked him to his face ; Would not hearken to his calls ; Grieved him by a thousand falls. 2 I have spilt his precious blood, Trampled on the Son of God ; FilPd with pangs unspeakable! I, who yet am not in hell ! Whence to me this waste of love? Ask my Advocate above ; See the cause in Jesu's face, Now before the throne of grace. 3 Lo ! I cumber still the ground : Lo ! an advocate is found ! " Hasten not to cut him down ; Let this barren soul alone : " Jesus speaks, and pleads his blood ! He disarms the wrath of God ! Now my Father's bowels move ; Justice lingers into love. 4 Kindled his relentings are ; Me he now delights to spare ; Cries, " How shall I give thee up ? " Lets the lifted thunder drop. There for me the Saviour stands ; Shows his wounds, and spreads his hands ! God is love! I know, I feel ; Jesus weeps, and loves me still ! I *}^> ]?0r Persons 5 Jesus, answer from above : Is not all thy nature love ? Wilt thou not the wrong forget ? Suffer me to kiss thy feet ?

If I rightly read thy heart, If thou all compassion art, Bow thine ear, in mercy bow ! Pardon and accept me now. 6 Pity from thine eye let fall ; By a look my soul recall ; Now the stone to flesh convert, Cast a look, and break my heart. Now incline me to repent ; Let me now my fall lament ; Now my foul revolt deplore ; Weep, believe, and sin no more * HYMN 169. c. m. 1 TESUS, the all-restoring Word, *J My fallen spirit's hope, After thy lovely likeness, Lord, Ah, when shall I wake up ? 2 Thou, O my God, thou only art The Life, the Truth, the Way : Quicken my soul, instruct my heart My sinking footsteps stay. 3 Of all thou hast in earth below, In heaven above, to give, Give me thy only love to know, In thee to walk and live. 4 Fill me with all the life of love ; In mystic union join Me to thyself, and let me prove The fellowship divine. Convinced of Backsliding. 1 O / 5 Open the intercourse between My longing soul and thee, Never to be broke off again To all eternity. HYMN 170. 6-8's. 1 (~\ 'TIS enough, my God, my God ! ^-* Here let me give my wanderings o'er ; No longer trample on thy blood, And grieve thy gentleness no more ; No more thy lingering anger move, Or sin against thy light and love. 2 O Lord, if mercy is with thee, Now let it all on me be shown ; On me, the chief of sinners, me, Who humbly for thy mercy groan : Me to thy Father's grace restore ; Nor let me ever grieve thee more ! 3 Fountain of unexhausted love, Of infinite compassions, hear ! My Saviour and my Prince above, Once more in my behalf appear ; Repentance, faith, and pardon give ; O let me turn again and live ! 1 f\ GOD, if thou art love indeed, ^-^ Let it once more be proved in me, That I thy mercy's praise may spread, For every child of Adam free : O let me now the gift embrace ; O let me now be saved by grace ! 2 If all long-suffering thou hast shown On me, that others may believe, Now make thy lovingkindness known,

Now the all-conquering Spirit give. Spirit of victory and power,. Thai I may never grieve thee more. 1 Oo For Persons 3 Grant my importunate request ; It is not my desire, but thine ; Since thou would" st have the sinner blest, Now let me in thine image shine, Nor ever from thy footsteps move, But more than conquer through thy love. 4 Be it according to thy will ! Set my imprison 'd spirit free ; The counsel of thy grace fulfil ; Into thy glorious liberty My spirit, soul, and flesh restore, And I shall never grieve thee more. HYMN 172. s. m. 1 /^\ unexhausted Grace ! ^-^ O Love unspeakable ! I am not gone to my own place ; I am not yet in hell ! Earth doth not open yet, My soul to swallow up ; And, hanging o'er the burning pit, I still am forced to hope. 2 I hope at last to find The kingdom from above ; The settled peace, the constant mind, The everlasting love ; The sanctifying grace, That makes me meet for home : 1 hope to see thy glorious face, Where sin can never come. 3 What shall I do to keep The blessed hope I feel ? Still let me pray, and watch, and weep, And serve thy pleasure still : O may 1 never grieve My kind, long-suffering Lord, But steadfastly to Jesus cleave, And answer all his word. Co) i vin ced of 13a cksliding. 1 69 4 Lord, if thou hast bestow'd On me the gracious fear, This horror of offending God, O keep it always here ! And that I never more May from thy ways depart, Enter with all thy mercy's power, And dwell within my heart. J TESUS, I believe thee near : *J Now my fallen soul restore ; Now my guilty conscience clear ; Give me back my peace and power ; Stone to flesh again convert; Write forgiveness on my heart. 2 1 believe thy pardoning grace, As at the beginning, free ; Open are thy arms to' embrace Me, the worst of rebels, me : In me all the hind'rance lies ; Call'd, -- I still refuse to rise. 3 Yet, for thy own mercy's sake, Patience with thy rebel have ; Me, thy mercy's witness make,

Witness of thy power to save : Make me willing to be free, Restless to be saved by thee. 4 Now the gracious work begin ; Now for good some token give , Give me now to feel my sin, Give me now my sin to leave : Bid me look on thee and mourn, Bid me to thy arms return. 5 Take this heart of stone away ; Melt me into gracious tears ; 1 J" For Persons Grant me power to watch and pray, Till thy lovely face appears, Till thv favour I retrieve, Till by faith again 1 live. 1 TTOW shall a lost sinner in pain A A Recover his forfeited peace ? When brought into bondage again, What hope of a second release ? Will mercy itself be so kind To spare such a rebel as me ? And, O ! can I possibly find Such plenteous redemption in thee 2 O Jesus ! of thee I inquire, If still thou art able to save, The brand to pluck out of the fire, And ransom my soul from the grave ? The help of thy Spirit restore, And show me the life-giving blood, And pardon a sinner once more, And bring me again unto God. 3 O Jesus ! in pity draw near, Come quickly to help a lost soul ; To comfort a mourner appear, And make a poor Lazarus whole ! The balm of thy mercy apply ; (Thou seest the sore anguish I feel ;) Save, Lord, or I perish, I die ! O save, or I sink into hell ! 4 I sink, if thou longer delay Thy pardoning mercy to show ; Come quickly, and kindly display The power of thy passion below ! By all thou hast done for my sake, One drop of thy blood 1 implore! Convinced of Backsliding. 171 Now, now let it touch me, and make The sinner -- a sinner no more ! HYMN 175. Ts$®s- GOD of my salvation, hear, And help me to believe ! Simply do I now draw near, Thy blessing to receive. Full of sin, alas ! I am ; But to thy wounds for refuge nee Friend of sinners, spotless Lamb, Thy blood was shed for me. Standing now as newly slain, To thee I lift mine eye ! Balm of all my grief and pain,

Lost, and confused, and dark, and blind ? Ah, Lord, my soul is gone astray : Ah, Shepherd, seek my soul, and find, And in thy arms of mercy take, And bring the weary wanderer back. 3 Weary and sick of sin I am , I hate it, Lord, and yet I love ! When wilt thou rid me of my shame ? When wilt thou all my load remove, Destroy the fiend that lurks within, And speak the word of power, " Be clean ? 4 O Lord, if I at last discern That I am sin, and thou art love, If now o'er me thy bowels yearn, Give me a token from above ; And conquer my rebellious will, And bid my murmuring heart be still. 5 Sin only let me not commit, (Sin never can advance thy praise,) And, lo ! I lay me at thy feet, And wait unwearied all my days, Till my appointed time shall come, And thou shult call thine exile home. 174 For Persons HYMN 178. 6-8's. 1 VTES, from this instant now, 1 will -*- To my offended Father cry ; My base ingratitude I feel, Vilest of all thy children, I, Not worthy to be call'd thy son ; Yet will I thee my Father own. 2 Guide of my life hast thou not been, And rescued me from passion's power ? Ten thousand times preserved from sin, Nor let the greedy grave devour ? And wilt thou now thy wrath retain, Nor ever love thy child again ? 3 Ah ! canst thou find it in thy heart To give me up, so long pursued ! Ah ! canst thou finally depart, And leave thy creature in his blood ! Leave me, -- out of thy presence cast, To perish in my sins at last ? 4 If thou hast will'd me to return, If weeping at thy feet I fall, The prodigal thou wilt not spurn, But pity, and forgive me all, In answer to my Friend above, In honour of his bleeding love ! HYMN 179. 7,s$6,s. 1 T^ATHER, if thou must reprove ^- For all that I have done, Not in anger, but in love Chastise thine humbled son ; Convinced of Backsliding. 1 75 Use the rod, and not the sword ; Correct with kind severity ; Bring me not to nothing, Lord !

But bring me home to thee. 2 True and faithful as thou art, To all thy Church and me, Give a new, believing heart, That knows and cleaves to thee : Freely our backslidings heal ; And, by thy balmy blood restored, Grant that every soul may feel, " Thou art my pardoning Lord ! " 3 Might we now with pure desire Thine only love request ; Now, with willing heart entire, Return to Christ our rest ! When we our whole hearts resign, O Jesus, to be till'd with thee, Thou art ours, and we are thine, Through all eternity. HYMN 180. l. m. 1 O AVIOUR, I now with shame confess ^ My thirst for creature happiness ; By base desires I wrong'd thy love, And forced thy mercy to remove. 2 Yet would I not regard thy stroke ; But, when thou didst thy grace revoke, And when thou didst thy face conceal, Thy absence I refused to feel. 3 I knew not that the Lord was gone, In my own fro ward will went on, And lived to the desires of men, And thou hast all my wanderings seen. 1 / O Par Backsliders Convinced. 4 Yet, O the riches of thy grace ! Thou, who hast seen my evil ways, Wilt freely my backslid ings heal, And pardon on my conscience seal. 5 For this I at thy footstool wait, Till thou my peace again create ; Fruit of thy gracious lips, restore My peace, and bid me sin no more ! 6 Far off, yet at thy feet, I lie, Till thou again thy blood apply ; Till thou repeat my sins forgiven, As far from God as hell from heaven. 7 But, for thy truth and mercy's sake, My comfort thou wilt give me back ; And lead me on from grace to grace, In all the paths of righteousness : 8 Till, throughly saved, my new-born soul, And perfectly by faith made whole, Doth bright in thy full image rise, To share thy glory in the skies. HYMN 181. l. m 1 rT^HOU Man of griefs, remember me, A Who never canst thyself forget, Thy last mysterious agony, Thy fainting pangs, and bloody sweat : 2 When, wrestling in the strength of prayer,

1 TESU, Shepherd of the sheep, «J Pity my unsettled soul ! Guide, and nourish me, and keep, Till thy love shall make me whole ; Give me perfect soundness, give, Make me steadfastly believe. 2 I am never at one stay, Changing every hour I am ; But thou art as yesterday, Now and evermore the same : For Backsliders Recovered. 179 Constancy to me impart, 'Stablish with thy grace my heart. 3 Lay thy weighty cross on me ; All my unbelief control ; Till the rebel cease to be, Keep him down within my soul : That I never more may move, Root and ground me fast in love. 4 Give me faith to hold me up, Walking over life's rough sea : Holy, purifying hope, Still my soul's sure anchor be : That I may be always thine, Perfect me in love divine. HYMN 184. c. m. 1 1V/TY God, my God, to thee I cry ; .It A Thee only would I know ; Thy purifying blood apply, And wash me white as snow. 2 Touch me, and make the leper clean, Purge my iniquity : Unless thou wash my soul from sin, I have no part in thee. 3 But art thou not already mine ? Answer, if mine thou art ! Whisper within, thou Love Divine, And cheer my drooping heart. 4 Tell me again my peace is made, And bid the sinner live : The debt's discharged, the ransom's paid, My Father must forgive. 5 Behold, for me the Victim bleeds, His wounds are open'd wide : For me the blood of sprinkling pleads, And speaks me justified. loU For Backsliders Recovered. 6 O why did I my Saviour leave, So soon unfaithful prove ! How could I thy good Spirit grieve, And sin against thy love ! 7 I forced thee first to disappear ; I turn'd thy face aside : Ah , Lord ! if thou hadst still heen here, Thy servant had not died. 8 But O, how soon thy wrath is o'er, And pardoning love takes place ! Assist me, Saviour, to adore The riches of thy grace. 9 O could I lose myself in thee, Thy depth of mercy prove, Thou vast, unfathomable sea Of unexhausted love ! 10 My humbled soul, when thou art near,

Implant, and root it deep within ; That 1 may dread thy gracious power, And never dare to' offend thee more. HYMN 187. Ts^&s. 1 CON of God, if thy free grace ^ Again hath raised me up, Call'd me still to seek thy face, And given me back my hope ; Still thy timely help afford, And all thy lovingkindness show : Keep me, keep me, gracious Lord, And never let me go ! 2 By me, O my Saviour, stand, In sore temptation's hour ; Save me with thine outstretch'd hand. And. show forth all thy power ; O be mindful of thy word ; Thy all-sufficient grace bestow ; Keep me, keep me, gracious Lord, And never let me go. 3 Give me, Lord, a holy fear, And fix it in my heart ; That I may from evil near With timely care depart : For JBacksliders Recovered. loo Sin be more than hell abhorr'd : Till thou destroy the tyrant foe, Keep me, keep me, gracious Lord, And never let me go. 4 Never let me leave thy breast, From thee, my Saviour, stray ; Thou art my Support and Rest, My true and living Way ; My exceeding great Reward, In heaven above, and earth below : Keep me, keep me, gracious Lord, And never let me go. HYMN 188. 7's$6's. 1 T ORD, and is thine anger gone ? JL^ And art thou pacified ? After all that I have done, Dost thou no longer chide ? Infinite thy mercies are ; Beneath the weight I cannot move : O ! 'tis more than I can bear, The sense of pardoning love. 2 Let it still my heart constrain, And all my passions sway ; Keep me, lest I turn again Out of the narrow way : Force my violence to be still, And captivate my every thought ; Charm, and melt, and change my will, And bring me down to nought. 3 If I have begun once more Thy sweet return to feel, lo4 J?qt Backsliders Recovered If even now I find thy power Present my soul to heal, -- Still and quiet may I lie, Nor struggle out of thine embrace ; Never more resist or fly From thy pursuing grace. 4 To the cross, thine altar, bind Me with the cords of love ; Freedom let me never find

Water from Salvation's well ; Praise shall your glad tongues employ, While his streaming grace ye feel. Each to each ye then shall say, " Sinners, call upon his name ; O rejoice to see his day ; See it, and his praise proclaim ! " 1 c/4 For J3elierers Rejoicing. 5 Glory to his name belongs, Great, and marvellous, and high Sing unto the Lord your songs, Cry to every nation, cry ! Wondrous things the Lord hath done, Excellent his name we find ; This to all mankind is known, Be it known to all mankind ! 6 Sion, shout thy Lord and King, Israel's Holy One is He ! Give him thanks, rejoice, and sing, Great is He, and dwells in thee. O the grace unsearchable ! While eternal ages roll, God delights in man to dwell, Soul of each believing soul ! HYMN 198. WsSf IV s. 1 |^V WHAT shall I do My Saviour to praise, ^-^ So faithful and true, So plenteous in grace, So strong to deliver, So good to redeem, The weakest believer that hangs upon him ! 2 How happy the man Whose heart is set free, The people that can Be joyful in thee ! Their joy is to walk in The light of thy face ; And still they are talking Of Jesus's grace. 3 Their daily delight Shall be in thy name; They shall as their right Thy righteousness claim : Thy righteousness wearing, And cleansed by thy blood, Bold shall they appear in The presence of God. 4 For thou art their boast, Their glory and power ; And I also trust To see the glad hour, For Believers Rejoicing. IvO My soul's new creation, A life from the dead, The day of salvation, That lifts up my head. 5 For Jesus, my Lord, Is now my defence ; I trust in his word, None plucks me from thence ; Since I have found favour, He all things will do ; My King and my Saviour Shall make me anew. 6 Yes, Lord, I shall see The bliss of thine own, Thy secret to me Shall soon he made known ; For sorrow and sadness I joy shall receive, And share in the gladness Of all that believe. HYMN 199. 10\9<Sf ll's.

6 I stand, and admire Thine out-stretched arm ; I walk through the fire, And suffer no harm ; Assaulted by evil, I scorn to submit; The world and the devil Fall under my feet. For Believer's Rejoicing. 1J7 7 I wrestle not now, But trample on sin, For with me art thou, And shalt be within ; While stronger and stronger In Jesus's power, I go on to conquer, Till sin is no more. HYMN 201. 8's. 1 A ND can it be that I should gain -^*- An interest in the Saviour's blood ? Died he for me, who caused his pain ? For me, who him to death pursued ? Amazing love ! how can it be, That thou, my God, should'st die for me ! 2 'Tis mystery all ! The' Immortal dies ! Who can explore his strange design ! In vain the first-born Seraph tries To sound the depths of Love Divine ! 'Tis mercy all ; let earth adore, Let angel-minds inquire no more. 3 He left his Father's throne above ; (So free, so infinite his grace !) Emptied himself of all but love, And bled for Adam's helpless race : 'Tis mercy all, immense and free, For, O my God, it found out me ! 4 Long my imprison'd spirit lay Fast bound in sin and nature's night ; Thine eye diffused a quick'ning ray ; I woke ; the dungeon flamed with light ; My chains fell off, my heart was free, I rose, went forth, and follow'd thee. 5 No condemnation now I dread ; Jesus, and all in him, is mine ! Alive in him, my living Head, And clothed in righteousness divine, Ub For Believers Rejoicing. Bold I approach the' eternal throne, And claim the crown, through Christ my own. HYMN 202. 6's §• 8's. 1 A RISE, my soul, arise, -f"*- Shake off thy guilty fears ; The bleeding Sacrifice In my behalf appears ; Before the throne my Surety stands ; My name is written on his hands. 2 He ever lives above, For me to intercede, His all-redeeming love, His precious blood, to plead ; His blood atoned for all our race, And sprinkles now the throne of grace. 3 Five bleeding wounds he bears, Received on Calvary ; They pour effectual prayers,

They strongly speak for me ; " Forgive him, O forgive,' ' they cry, " Nor let that ransom'd sinner die !" 4 The Father hears him pra\, His dear Anointed One ; He cannot turn away The presence of his Son : His Spirit answers to the blood, And tells me I am born of God. 5 My God is reconciled, His pardoning voice I hear, He owns me for his child, I can no longer fear ; With confidence 1 now draw nigh And, Father, Abba, Father, cry ! For Believers Rejoicing. 1 J.) HYMN 203. l. m. 1 f~^ LORY to God, whose sovereign grace ^-^ Hath animated senseless stones ; CalPd us to stand before his face, And raised us into Abraham's sons ! 2 The people that in darkness lay, In sin and error's deadly shade, Have seen a glorious gospel day, In Jesu's lovely face display'd. 3 Thou only, Lord, the work hast done, And bared thine arm in all our sight ; Hast made the reprobates thine own, And claim'd the outcasts as thy right 4 Thy single arm, Almighty Lord, To us the great salvation brought, Thy Word, thy all-creating Word, That spake at first the world from nought. 5 For this the saints lift up their voice. And ceaseless praise to thee is given ; For this the hosts above rejoice, -- We raise the happiness of heaven. 6 For this, (no longer sons of night,) To thee our thankful hearts we give ; To thee, who call'dst us into light, To thee we die, to thee we live. 7 Suffice that for the season past Hell's horrid language fill'd our tongues ; We all thy words behind us cast, And lewdly sang the drunkard's songs. 8 But, O the power of grace divine ! In hymns we now our voices raise, ^v'O For Believers Rejoicing. Loudly in strange hosannas join, And blasphemies are turn'd to praise ! HYMN 204. ■ &s §■ 6's. I will sing with the Spirit, fyc. 1 Cor. xiv. 15. 1 JESUS, thou soul of all our joys, ^ For whom we now lift up our voice, And all our strength exert, Vouchsafe the grace we humbly claim, Compose into a thankful frame, ., And tune thy people's heart. 2 While in the heavenly work we join, Thy glory be our whole design, --

On me, the vilest reptile, me ! I take the blessing from above, And wonder at thy boundless love. 2 Me in my blood thy love pass'd by, And stopp'd, my ruin to retrieve ; Wept o'er my soul thy pitying eye ; Thy bowels yearn'd, and sounded, u Live ! " Dying, I heard the welcome sound, And pardon in thy mercy found. 3 Honour, and might, and thanks, and praise, I render to my pardoning God ; Extol the riches of thy grace, And spread thy saving name abroad ; That only name to sinners given, Which lifts poor dying worms to heaven. 4 Jesus, I bless thy gracious power, And all within me shouts thy Name : Thy Name let every soul adore, Thy power let every tongue proclaim ; Thy grace let every sinner know, And lind with me their heaven below. HYMN 207. 7's. 1 TESUS is our common Lord, ** He our loving Saviour is : By his death to life restored, Misery we exchange for bliss ; Bliss to carnal minds unknown : O 'tis more than tongue can tell ! Onlv to believers shown, Glorious and unspeakable ! For Believers Rejoicing. 2()o 2 Christ, our Brother and our Friend, Shows us his eternal love : Never shall our triumphs end, Till we take our seats above. Let us walk with him in white, For our bridal day prepare, For our partnership in light, For our glorious meeting there ! HYMN 208. c. m. 1 ^OOME, let us, who in Christ believe, ^--/ Our common Saviour praise ; To him with joyful voices give The glory of his grace. 2 He now stands knocking at the door Of every sinner's heart ; The worst need keep him out no more, Or force him to depart. 3 Through grace we hearken to thy voice, Yield to be saved from sin ; In sure and certain hope rejoice, That thou wilt enter in. 4 Come quickly in, thou heavenly guest, Nor ever hence remove ; But sup with us, and let the feast Be everlasting love. HYMN 209. 6-8's. 1 rT^HOU hidden Source of calm repose, -*- Thou all-sufficient Love Divine, My help and refuge from my foes, Secure I am, if thou art mine : And lo ! from sin, and grief, and shame, I hide me, Jesus, in thy Name.

The love that all heaven's host inspires ; That all my powers, with all their might, In thy sole glory may unite. 7 Thee will I love, my joy, my crown, Thee will I love, my Lord, my God ; Thee will I love, beneath thy frown, Or smile, -- thy sceptre, or thy rod : What though my flesh and heart decay, Thee shall I love in endless day ! HYMN 211. lO'jS-ir*. 1 ET all men rejoice, By Jesus restored : J-^ We lift up our voice, And call him oar Lord : His joy is to bless us, And free us from thrall ; From all that oppress us, He rescues us all. Him Prophet, and King, And Priest we proclaim ; We triumph and sing Of Jesus's Name : Poor idiots he teaches To show forth his praise, And tell of the riches Of Jesus's grace. 201) For Believers Rejoicing. 3 No matter how dull The seholar whom He Takes into his school, And gives him to see ; A wonderful fashion Of teaching he hath, And wise to salvation He makes us thro' faith. 4 The way-faring men, Though fools, shall not stray, His method so plain, So easy the way : The simplest believer His promise may prove, And drink of the river Of Jesus's love. 5 Poor outcasts of men, Whosesouls were despised, And left with disdain, By Jesus are prized ; His gracious creation In us he makes known, And brings us salvation, And calls us his own. 1 ~\ /FY brethren beloved, Your calling ye see ; l-'-t. In Jesus approved, No goodness have we; No riches or merit, No wisdom or might : But all things inherit Through Jesus's right. 2 Yet not many wise His summons obey ; And great ones despise So vulgar a way ; And strong ones will never Their helplessness own, Or stoop to find favour Through mercy alone. 3 And therefore our God The outcasts hath chose, His righteousness show'd To Heathens like us : When wise ones rejected His offers of grace, His goodness elected The foolish and base. 4 To baffle the wise, And noble, and strong, He bade us arise, An impotent throng ; Poor ignorant wretches, We gladly embrace A Prophet who teaches Salvation by grace.

5 The things that were not, His mercy bids live ; His mercy un bought We freely receive ; His gracious compassion We thankfully prove, And all our salvation Ascribe to his love. For Believers Hejoicing. Mi * HYMN 213. c. m. 1 A/fY God, the spring of all my joys, .It A The life of my delights, The glory of my brightest days, And comfort of my nights ! 2 In darkest shades, if thou appear, My dawning is begun : Thou art my soul's bright morning star, And thou my rising sun. 3 The op'ning heavens around me shine, With beams of sacred bliss, If Jesus shows his mercy mine, And whispers I am his. 4 My soul would leave this heavy clay At that transporting word ; Run up with joy the shining way, To see and praise my Lord. 5 Fearless of hell and ghastly death, I 'd break through every foe ; The wings of love, and arms of faith, Would bear me conqu'ror through. HYMN 214. c. m. 1 HPALK with us, Lord, thyself reveal, -*- While here o'er earth we rove ; Speak to our hearts, and let us feel The kindling of thy love. 2 With thee conversing, we forget All time, and toil, and care ; Labour is rest, and pain is sweet, If thou, my God, art here. 3 Here then, my God, vouchsafe to stay, And bid my heart rejoice ; 20b For Relievers Rejoicing. My bounding heart shall own thy sway And echo to thy voice. 4 Thou callest me to seek thy face ; 'Tis all I wish to seek ; To' attend the whispers of thy grace, And hear thee inly speak 5 Let this my every hour employ, Till I thy glory see ; Enter into my Master's joy, And find my heaven in thee. HYMN 215. Ts$&s. 1 /~* LORIOUS Saviour of my soul, ^J I lift it up to thee ; Thou hast made the sinner whole, Hast set the captive free ! Thou my debt of death hast paid ; Thou hast raised me from my fall ; Thou hast full atonement made : My Saviour died for all. 2 What could my Redeemer move To leave his Father's breast ? Pity drew him from above, And would not let him rest : Swift to succour sinking man,

A sure and present aid : On thee alone my constant mind Is every moment stay'd. 3 Whate'er in me seems wise, or good, Or strong, 1 here disclaim : I wash my garments in the blood Of the atoning Lamb. 4 Jesus, my Strength, my Life, my Rest, On thee will I depend, Till summon'd to the marriage-feast, When faith in sight shall end. HYMN 218. Ts. 1 OEE how great a flame aspires, ^ Kindled by a spark of grace ! Jesu's love the nations fires, Sets the kingdoms on a blaze : To bring fire on earth he came ; Kindled in some hearts it is : For Believers Rejoicing. ZW O that all might catch the flame, All partake the glorious bliss ! 2 When he first the work begun, Small and feeble was his day : Now the word doth swiftly run, Now it wins its widening way : More and more it spreads and grows* Ever mighty to prevail ; Sin's strong-holds it now overthrows, Shakes the trembling gates of hell. 3 Sons of God, your Saviour praise ! He the door hath open'd wide ; He hath given the word of grace, Jesu's word is glorified : Jesus, mighty to redeem, He alone the work hath wrought ; Worthy is the work of Him, Him who spake a world from nought. 4 Saw ye not the cloud arise, Little as a human hand ? Now it spreads along the skies, Hangs o'er all the thirsty land : Lo ! the promise of a shower Drops already from above ; But the Lord will shortly pour All the Spirit of his Love ! HYMN 219. VsfyWs LL thanks be to God, Who scatters abroad, Throughout every place, By the least of his servants, his savour of grace, Who the victory gave, The praise let him have, For the work he hath done : All honour and glory to Jesus alone ! t?12 For Believers Rejoicing. 2 Our conquering Lord Hath prosper'd his word, Hath made it prevail, And mightily shaken the kingdom of hell. His arm he hath hared, And a people prepared His glory to show, And witness the power of his passion below. 3 He hath open'd a door To the penitent poor, And rescued from sin,

And admitted the harlots and publicans in. They have heard the glad sound ; They have liberty found, Through the blood of the Lamb, And plentiful pardon in Jesus's name. 4 And shall we not sing Our Saviour and King ? Thy witnesses, we With rapture ascribe our salvation to thee ! Thou, Jesus, hast bless'd, And believers increased, Who thankfully own, We are freely forgiven through mercy alone. 5 His Spirit revives His work in our lives, His wonders of grace, So mightily wrought in the primitive days. O that all men might know His tokens below, Our Saviour confess, And embrace the glad tidings of pardon and peace ! 6 Thou Saviour of all, Effectually call For Believer's Rejoicing. 'Zio The sinners that stray ; And, O, let a nation be born in a day ! Thy sign let them see, And flow unto thee For the oil and the wine, For the blissful assurance of favour divine. 7 Our heathenish land Beneath thy command In mercy receive ; And make us a pattern to all that believe : Then, then let it spread, Thy knowledge and dread, Till the earth is o'erflovv'd, And the universe fill'd with the glory of God. 1 A LL glory to God in the sky, -^~*~ And peace upon earth be restored : O Jesus, exalted on high, Appear our omnipotent Lord ! Who, meanly in Bethlehem born, Didst stoop to redeem a lost race, Once more to thy creatures return, And reign in thy kingdom of grace ! 2 When thou in our flesh didst appear, All nature acknowledged thy birth ; Arose the acceptable year, And heaven was open'd on earth : Receiving its Lord from above, The world was united to bless The Giver of concord and love, The Prince and the Author of peace. 3 O wouldst thou again be made known, Again in thy Spirit descend, And set up in each of thine own, A kingdom that never shall end ! ^14 For Believers Rejoicing. Thou only art able to bless, And make the glad nations obey, And bid the dire enmity cense, And bow the whole world to thy sway 4 Come then to thy servants again, Who long thy appearing to know ; Thy quiet and peaceable reign In mercy establish below : All sorrow before thee shall fly,

And every comfort here, Thee, my most indulgent God, I thank, with heart sincere ; For the blessings numberless, Which thou hast already given ; For thy smallest spark of grace, And for my hope of heaven. 3 Gracious God, my sins forgive, And thy good Spirit impart ! Then I shall in thee believe, With all my loving heart : Always unto Jesus look, Him in heavenly glory see, Who my cause hath undertook, And ever prays for me. 4 Grace, in answer to his prayer, And every grace bestow, That I may with zealous care Perform thy will below : Rooted in humility, Still in every state resign'd, Plant, almighty Lord, in me A meek and lowly mind. 5 Poor and vile in my own eyes, With self-abasing shame Still I would myself despise. And magnify thy name : For Believers Rejoicing. 237 Thee let every creature bless ; Praise to God alone be given : God alone deserves the praise Of all in earth and heaven. HYMN 244. 7's §■ 6Y 1 ^HOU, the great, eternal God, ■*■ Art hiffh above our thought Worthy to be fear'd, adored, By all thy hands have wrought : None can with thyself compare ; Thy glory fills both earth and sky ; We, and all thy creatures, are As nothing in thine eye. 2 Of thy great unbounded power To thee the praise we give, -- Infinitely great, and more Than heart can e'er conceive : When thou wilt to work proceed, Thy purpose firm none can withstand, Frustrate the determined deed, Or stay the' Almighty Hand. 3 Thou, O God, art wise alone ; Thy counsel doth excel ; Wonderful thy works we own, Thy ways unsearchable : Who can sound the mystery, Thy judgments' deep abyss explain, Thine, whose eyes in darkness see, And search the heart of man ! HYMN 245. 7's §• 6's. 1 /^ OOD thou art, and good thou dost ; ^J Thy mercies reach to all, 2oo For Believers Rejoicing. Chiefly those who on thee trust, And for thy mercy call : New they every morning are ; As fathers when their children cry, Us thou dost in pity spare, And all our wants supply. 2 Mercy o'er thy works presides ; Thy providence display'd Still preserves, and still provides For all thy hands have made ; Keeps, with most distinguished care,

The man who on thy love depends ; Watches every number' d hair, And all his steps attends. 3 Who can sound the depths unknown Of thy redeeming grace ? Grace, that gave thine only Son To save a ruin'd race ! Millions of transgressors poor Thou hast for Jesu's sake forgiven ; Made them of thy favour sure, And snatch'd from hell to heaven. 4 Millions more thou ready art To save, and to forgive ! Every soul and every heart Of man thou would 'st receive : Father, now accept of mine, Which now, through Christ, I offer thee; Tell me now, in love divine, That thou hast pardon' d me ! For Believers Rejoicing. 2oJ HYMN 246. l. m. J A /TY soul, through my Redeemer's care, IV A Saved from the second death I feel, My eyes from tears of dark despair, My feet from falling into hell. 2 Wherefore to him my feet shall run ; My eyes on his perfections gaze ; My soul shall live for God alone ; And all within me shout his praise. HYMN 247. L. m. 1 TTOLY as thou, O Lord, is none ! A A Thy holiness is all thy own ; A drop of that unbounded sea Is ours, a drop derived from thee. 2 And when thy purity we share, Thy only glory we declare ; And, humbled into nothing, own Holy and pure is God alone ! 3 Sole, self-existing God and Lord, By all thy heavenly hosts adored ; Let all on earth bow down to thee, And own thy peerless majesty : 4 Thy power unparallel'd confess, Establish'd on the Rock of Peace ; The Rock that never shall remove, The Rock of pure, almighty Love ! HYMN 248. c. m. 1 T3LEST be our everlasting Lord, ■D Our Father, God, and King ! Thy sovereign goodness we record, Thy glorious power we sing. Z*±\) For Believers Rejoicing, 2 i$y thee the victory is given ; The majesty divine, And strength, and might, and earth, and heaven, And all therein, are thine. 3 Thy kingdom, Lord, is thine alone, Who dost thy right maintain, And, high on thine eternal throne, O'er men and angels reign. 4 Riches, as seemeth good to thee, Thou dost, and honour, give ; And Kings their power and dignity Out of thy hand receive.

To every heart of man : Thy peace, and joy, and righteousness, In all our bosoms reign. 4 The righteousness that never ends, But makes an end of sin, The joy that human thought transcends, Into our souls bring in : 5 The kingdom of establish'd peace, Which can no more remove ; The perfect power of Godliness, The' omnipotence of Love. HYMN 252. cm. 1 /^OME, Father, Son, and Holy Ghost, V_y One God in Persons Three, Bring back the heavenly blessing, lost By all mankind and me. For Believers Rejoicing. 243 2 Thy favour, and thy nature too, To me, to all restore ; Forgive, and after God renew, And keep us evermore. 3 Eternal Sun of Righteousness, Display thy beams divine, And cause the glories of thy face Upon my heart to shine. 4 Light in thy light O may I see, Thy grace and mercy prove ; Revived, and cheer'd, and bless'd by thee, The God of pardoning love. 5 Lift up thy countenance serene, And let thy happy child Behold, without a cloud between, The Godhead reconciled ! 6 That all-comprising peace bestow On me, through grace forgiven ; The joys of holiness below, And then the joys of heaven ! *HYMN 253. s. m. 1 Xj^ATHER, in whom we live, ■*- In whom we are, and move, The glory, power, and praise receive Of thy creating love. 2 Let all the angel-throng Give thanks to God on high ; While earth repeats the joyful song, And echoes through the sky. ^44 For Believers Rejoicing. 3 Incarnate Deity, Let all the ransom' d race Render in thanks their lives to thee, For thy redeeming grace. 4 The grace to sinners show'd, Ye heavenly choirs proclaim, And cry, " Salvation to our God, Salvation to the Lamb ! " 5 Spirit of Holiness, Let all thy saints adore Thy sacred energy, and bless Thine heart-renewing power. (I Not angel- tongues can tell Thy love's ecstatic height, The glorious joy unspeakable, The beatific sight ! 7 Eternal, Triune Lord ! Let all the hosts above, Let all the sons of men, record And dwell upon thy love. 8 When heaven and earth are fled Before thy glorious face, Sing all the saints thy love hath made Thine everlasting praise ! HYMN 254. l.m. 1 riHHE day of Christ, the day of God,

Tbee, Holy Son, adore ; Tbee, Spirit of Truth and Holiness, We worship evermore. For Believers Rejoicing. .249 4 The incommunicable right, Almighty God ! receive, Which angel-choirs, and saints in light, And saints embodied, give. 5 Three Persons equally divine We magnify and love ; And both the choirs ere long shall join, To sing thy praise above. 6 Hail! holy, holy, holy Lord, (Our heavenly song shall be,) . Supreme, essential One, adored In co-eternal Three ! HYMN 260. 1's. 1 TTOLY, holy, holy Lord, -H- God the Father, and the Word, God the Comforter, receive Blessings more than we can give : Mix'd with those beyond the sky, Chanters to the Lord Most High, We our hearts and voices raise, Echoing thy eternal praise. 2 One, inexplicably Three, One, in simplest Unity, God, incline thy gracious ear, Us, thy lisping creatures, hear : Thee while man, the earth-born, sings. Angels shrink within their wings ; Prostrate Seraphim above Breathe unutterable love. 3 Happy they who never rest, With thy heavenly presence blest ! They the heights of glory see, Sound the depths of Deity ! 'ZOV For Believers Rejoicing. Fain with them our souls would vie ; Sink as low, and mount as high ; Fall o'erwhelm'd with love, or soar ; Shout, or silently adore ! 1 /^OME, Father, Son, and Holy Ghost, ^^ Whom one all-perfect God we own, Restorer of thine image lost, Thy various offices make known ; Display, our fallen souls to raise, Thy whole economy of grace. 2 Jehovah in three Persons, come, And draw, and sprinkle us, and seal, Poor, guilty, dying worms, in whom Thou dost eternal life reveal ; The knowledge of thyself bestow, And all thy glorious goodness show. 3 Soon as our pardon'd hearts believe That thou art pure, essential love, The proof we in ourselves receive Of the Three Witnesses above ; Sure, as the saints around thy throne, That Father, Word, and Spirit, are One. 4 O that we now, in love renew'd, Might blameless in thy sight appear : Wake we in thy similitude, Stamp'd with the Triune character : Flesh, spirit, soul, to thee resign ; And live and die entirely thine ! For Believers Rejoicing. £*) I HYMN 262. cm. 1 \ THOUSAND oracles divine -^*- Their common beams unite ; That sinners may with angels join

To worship God aright : 2 To praise a Trinity adored By all the hosts above ; And one thrice-holy God and Lord Through endless ages love. 3 Triumphant host ! they never cease To laud and magnify The triune God of Holiness, Whose glory fills the sky : 4 Whose glory to this earth extends, When God himself imparts, And the whole Trinity descends Into our faithful hearts. 5 By faith the upper choir we meet ; And challenge them to sing Jehovah, on his shining seat, Our Maker and our King. 6 But God made flesh is wholly ours, And asks our nobler strain ; The Father of celestial powers, The Friend of earth-born man ! 7 Ye seraphs, nearest to the throne, With rapturous amaze On us, poor ransom'd worms, look down For heaven's superior praise. 8 The King, whose glorious face ye see, For us his crown resign'd ; That fulness of the Deity, He died for all mankind ! ^02 J?or Believers Rejoicing. *HYMN 263. cm. 1 T^ATHER, how wide thy glory shines ! *- How high thy wonders rise ! Known through the earth by thousand signs, By thousands through the skies. l2 Those mighty orbs proclaim thy power ; Their motions speak thy skill ; And on the wings of every hour We read thy patience still. 3 Part of thy name divinely stands On all thy creatures writ ; They show the labour of thy hands, Or impress of thy feet. 4 But when we view thy strange design To save rebellious worms, Where vengeance and compassion join In their divinest forms ; 5 Here the whole Deity is known, Nor dares a creature guess Which of the glories brightest shone, The justice, or the grace. 6 Now the full glories of the Lamb Adorn the heavenly plains ! Bright seraphs learn Immanuers name. And try their choicest strains. 7 O ! may I bear some humble part In that immortal song ! Wonder and joy shall tune my heart And love command my tongue. For JBelievers Fighting. 20o HYMN 264. s. m, 1 f\ ALL-CREATING God ! ^S At whose supreme decree Our body rose, a breathing clod, Our souls sprang forth from thee ; 2 For this thou hast design'd, And form'd us man for this, To know and love thyself, and find In thee our endless bliss.

HYMN 270. s. m. 1 T^ QUIP me for the war, -■-- ' And teach my hands to fight ; My simple, upright heart prepare, And guide my words aright ; Control my every thought ; My whole of sin remove ; Let all my works in thee be wrought. Let all be wrought in love. 2 O arm me with the mind, Meek Lamb ! which was in thee ; And let my knowing zeal be join'd With perfect charity : With calm and temper' d zeal Let me enforce thy call ; And vindicate thy gracious will, Which offers life to all. 3 O do not let me trust In any arm but thine ! Humble, O humble to the dust, This stubborn soul of mine ! A feeble thing of nought, With lowly shame I own, The help which upon earth is wrought, Thou dost it all alone. 4 O may I love like thee ! In all thy footsteps tread ! Thou hatest all iniquity, But nothing thou hast made. O may I learn the art, With meekness to reprove ; *2oo For Believers Fighting. To hate the sin with all my heart, But still the sinner love. 1 (^ ALMIGHTY God of Love, ^^ Thy holy arm display ; Send me succour from above, In this my evil day : Arm my weakness with thy power, Woman's Seed, appear within ; Be my Safeguard and my Tower Against the face of sin. 2 Could I of thy strength take hold, And always feel thee near, Confident, divinely bold, My soul would scorn to fear : Nothing should my firmness shock ; Though the gates of hell assail, Were I built upon the Rock, They never could prevail. 3 Rock of my salvation, haste, Extend thy ample shade ; Let it over me be cast, And screen my naked head : Save me from the trying hour ; Thou my sure protection be ; Shelter me from Satan's power, Till I am fix'd on Thee. 4 Set upon thyself my feet, And make me surely stand ; From temptation's rage and heat Cover me with thy hand : Let me in the cleft be placed, Never from my fence remove ; In thine arms of love embraced, Of everlasting love. For Believers Fighting. *2Da EACE ! doubting heart ; my God's I am !

Thou lov'st to prop the feehle knee ; O break not then a bruised reed, Nor quench the smoking flax in me. 3 Buried in sin, thy voice 1 hear, And burst the barriers of my tomb, in all the marks of death appear, -- Forth at thy call, though bound, I come. 4 Give me, O give me, fully, Lord, Thy resurrection's power to know ; Free me indeed, repeat the word, And loose my bands, and let me go. 5 Fain would I go to thee, my God, Thy mercies and my wants to tell ; To feel my pardon seal'd in blood, Saviour, thy love I wait to feel. 6 Freed from the power of cancell'd sin, When shall my soul triumphant prove ? Why breaks not out the fire within In flames of joy, and praise, and love? 7 Jesus, to thee my soul aspires ; Jesus, to thee I plight my vows ; Keep me from earthly, base desires, My God, my Saviour, and my Spouse. 8 Fountain of all-sufficient bliss, Thou art the good I seek below ; Fulness of joy in thee there is, Without, -- 'tis misery all, and woe. 2o\J for 13 die vers Fighting. HYMN 291. l.m. 1 T^ONDLY my foolish heart essays -*- To* augment the source of perfect bliss. Love's all-sufficient sea to raise With drops of creature-happiness. 2 O Love, thy sovereign aid impart, And guard the gift thyself hast given : My portion Thou, my treasure, art, And life, and happiness, and heaven. 3 Would aught on earth my wishes share, Though dear as life the idol be; The idol from my breast I 'd tear, Resolved to seek my all in thee. 4 Whate'er I fondly counted mine, To thee, my Lord, I here restore Gladly I all for thee resign ; Give me thyself, I ask no more. HYMN 292. 7's8f6's. 1 T^O the haven of thy breast, JL O Son of Man, 1 fly! Be my refuge and my rest, For O the storm is high ! Save me from the furious blast ; A covert from the tempest be ! Hide me, Jesus, till o'erpast Tbe storm of sin I see. 2 Welcome as the water-spring To a dry, barren place, () descend on me, and bring Thy sweet refreshing grace. For Believers Fighting. 281

It cannot seal the sinner's doom : My Son is in my servant's prayer, And Jesus forces me to spare.' ' 3 O blessed word of gospel grace ! Which now we for our Israel plead ; A faithless and backsliding race, Whom thou hast out of Egypt freed : For Believers Praying. 287 0 do not then in wrath chastise, Nor let thy whole displeasure rise. Father, we ask in Jesu's name ; In Jesu's power and spirit pray ! Divert thy vengeful thunder's aim ! O turn thy threat' ning wrath away ! Our guilt and punishment remove, And magnify thy pardoning love. Father, regard thy pleading Son ! Accept his all-availing prayer ; And send a peaceful answer down, In honour of our Spokesman there ; Whose blood proclaims our sins forgiven, And speaks thy rebels up to heaven. HYMN 299. 7,x8f6,s. 1 TESUS, thou hast bid us pray, ** Pray always, and not faint ; With the word a power convey To utter our complaint : Quiet shalt thou never know, Till we from sin are fully freed ; O avenge us of our foe, And bruise the Serpent's head ! 2 We have now begun to cry, And we will never end, Till we find salvation nigh, And grasp the Sinner's Friend : Day and night we '11 speak our woe, With thee importunately plead : O avenge us of our foe, And bruise the Serpent's head ! 3 Speak the word, and we shall be From all our bands released ; Only thou canst set us free, By Satan long oppress'd : .^oa Jfor Believers Praying. Now thy power almighty show ; Arise, the Woman's conquering Seed O avenge us of our foe, And bruise the Serpent's head ! 4 To destroy his work of sin, Thyself in us reveal ; Manifest thyself within Our flesh, and fully dwell With u», in us, here below ; Enter, and make us free indeed : O avenge us of our foe, And bruise the Serpent's head ! 5 Stronger than the strong man, thou His fury canst control : Cast him out, by entering now, And keep our ransom'd soul ; Satan's kingdom overthrow, On all the powers of darkness tread ; O avenge us of our foe, And bruise the Serpent's head ! 6 To the never-ceasing cries

Till faith shall make us whole ; Till thou shalt all things new create, In each believing soul. Who can resist thy will? Speak, and it shall be done ! Thou shalt the work of faith fuliil, And perfect us in one. For Believers Praying. 2v3 HYMN 304. 8's §■ 6's. The Beatitudes. Matt. v. 1--12. 1 O AViOUR, on me the want bestow, 0 Which all that feel shall surely know Their sins on earth forgiven ; Give me to prove the kingdom mine, And taste, in holiness divine, The happiness of heaven. 2 Meeken my soul, thou heavenly Lamb, That I in the new earth may claim My hundred-fold reward ; My rich inheritance possess, Co-heir with the great Prince of Peace, Co-partner with my Lord. 3 Me with that restless thirst inspire, That sacred, infinite desire ; And feast my hungry heart : Less than thyself cannot suffice : My soul for all thy fulness cries, For all thou hast, and art. 4 Mercy who show shall mercy find ; Thy pitiful and tender mind Be, Lord, on me bestowal ; So shall 1 still the blessing gain, And to eternal life retain The mercy of my God. 5 Jesus, the crowning grace impart , Bless me with purity of heart, That, now beholding thee, 1 soon may view thy open face, On all thy glorious beauties gaze, And God for ever- see ! 2v^± For Believers Watching. 6 Not for my fault or folly's sake, The name, or mode, or form, I take, -- But for true holiness, Let me be vvrong'd, reviled, abhorr'd ; And thee, my sanctifying Lord, In life and death confess 7 Call'd to sustain the hallow'd cross, And suffer for thy righteous cause, Pronounce me doubly blest : And let thy glorious Spirit, Lord, Assure me of my great reward, In heaven's eternal feast. For Believers TVatehing. HYMN 305. s. m. 1 f^ RACIOUS Redeemer, shake ^--J" This slumber from my soul ! Say to me now, " Awake, awake ! And Christ shall make thee whole." Lay to thy mighty hand ; Alarm me in this hour ; And make me fully understand The thunder of thy power ! 2 Give me on thee to call, Always to watch and pray, Lest I into temptation fall, And cast my shield away. For each assault prepared

1 /^ OD of all grace and majesty, ^J Supremely great and good ! If I have mercy found with thee, Through the atoning blood ; The guard of all thy mercies give, And to my pardon join A fear lest 1 should ever grieve The gracious Spirit Divine. 2 If mercy is indeed with thee, May I obedient prove ; Nor e'er abuse my liberty. Or sin against thy love : This choicest fruit of faith bestow On a poor sojourner ; And let me pass my days below In humbleness and fear. For Believers IVatching. 2^7 Rather I would in darkness mourn The absence of thy peace, Than e'er by light irreverence turn Thy grace to wantonness : Rather I would, in painful awe. Beneath thine anger move, Than sin against the gospel law Of liberty and love. But, O ! thou would'st not have me live In bondage, grief, or pain ; Thou dost not take delight to grieve The helpless sons of men : Thy will is my salvation, Lord ; And let it now take place ! And let me tremble at the word Of reconciling grace. Still may I walk as in thy sight, My strict observer see ; And thou by reverent love unite My child-like heart to thee : Still let me, till my days are past. At Jesu's feet abide ; So shall he lift me up at last, And seat me by his side. HYMN 308. cm d. I WANT a principle within Of jealous, godly fear ; A sensibility of sin, A pain to feel it near. I want the first approach to feel Of pride, or fond desire ; To catch the wand'ring of my will, And quench the kindling fire. 298 For Believer* If \i telling. 2 That I from thee no more may part, No more thy goodness grieve, The filial awe, the fleshly heart, The tender conscience, give. Quick as the apple of an eye, O God, my conscience make ! Awake my soul, when sin is nigh, And keep it still awake. 3 If to the right or left I stray, That moment, Lord, reprove ; And let me weep my life away, For having grieved thy love. O may the least omission pain My well-instructed soul ; And drive me to the blood again, Which makes the wounded whole !

1 r I ^HOU, Lord, hast blest my going out ; A O bless my coming in ! Compass my weakness round about, And keep me safe from sin. For Believers Suffering. *3l0 2 Still hide me in thy secret place, Thy tabernacle spread ; Shelter me with preserving grace, And screen my naked head. 3 To thee for refuge may I run, From sin's alluring snare ; Ready its first approach to shun, And watching unto prayer. 4 O that I never, never more Might from thy ways depart ! Here let me give my wanderings o'er, By giving thee my heart. 5 Fix my new heart on things above, And then from earth release ; I ask not life, but let me love, And lay me down in peace. MASTER, I own thy lawful claim, Thine, wholly thine, I long to be ! Thou seest, at last, I willing am, Where'er thou go'st, to follow thee ; Myself in all things to deny ; Thine, wholly thine, to live and die. Whate'er my sinful flesh requires, For thee I cheerfully forego ; My covetous and vain desires, My hopes of happiness below ; My senses' and my passions' food, And all my thirst for creature-good. Pleasure, and wealth, and praise no more Shall lead my captive soul astray : My fond pursuits I all give o'er, Thee, only thee, resolved to' obey ; OlO for Believers Suffering. My own in all things to resign, And know no other will but thine. 4 All power is thine in earth and heaven ; All fulness dwells in thee alone ; Whate'er I have was freely given ; Nothing but sin I call my own ; Other propriety disclaim ; Thou only art the great I AM. 5 Wherefore to thee I all resign ; Being thou art, and Love, and Power ; Thy only will be done, not mine ! Thee, Lord, let heaven and earth adore ! Flow back the rivers to the sea, And let our all be lost in thee ! HYMN 333. 8'* §• &s. 1 /^OME on, my partners in distress, ^-^ My comrades through the wilderness, Who still your bodies feel ; A while forget your griefs and fears, And look beyond this vale of tears, To that celestial hill. 2 Beyond the bounds of time and space, Look forward to that heavenly place,

2 Jesu, see my panting breast ! See I pant in thee to rest ! Gladly would I now be clean : Cleanse me now from every sin 3 Fix, O fix my wavering mind ; To thy cross my spirit bind ; Earthly passions far remove ; Swallow up my soul in love. 4 Dust and ashes though we be, Full of sin and misery, Thine we are, thou Son of God ! Take the purchase of thy blood ! Oo2 Seeking for full Redemption. 5 Who in heart on thee believes, He the' atonement now receives ; He with joy beholds thy face, Triumphs in thy pardoning grace. 6 See, ye sinners, see ! the flame, Rising from the slaughter'd Lamb, Marks the new, the living way, Leading to eternal day 7 Jesus, when this light we see, All our soul 's athirst for thee ; When thy quick'ning power we prove, All our heart dissolves in love. 8 Boundless wisdom, power divine, Love unspeakable, are thine : Praise by all to thee be given, Sons of earth, and hosts of heaven ! HYMN 351. 6-8'*, second metre. I pOME, Holy Ghost, all-quick'ning fire ! ^-^ Come, and my hallow'd heart inspire, Sprinkled with the atoning blood : Now to my soul thyself reveal ; Thy mighty working let me feel, And know that I am born of God. "2 Thy witness with my spirit bear, That God, my God, inhabits there, Thou, with the Father, and the Son, Eternal light's co-eval beam : -- Be Christ in me, and I in him, Till perfect we are made in one. 3 When wilt thou my whole heart subdue ? Come, Lord, and form my soul anew, Emptied of pride, and wrath, and hell: Seeking for full Redemption. 333 Less than the least of all thy store Of mercies, I myself abhor : All, all my vileness may I feel. 4 Humble, and teachable, and mild, 0 may I, as a little child, My lowly Master's steps pursue ! Be anger to my soul unknown ; Hate, envy, jealousy, be gone ; In love create thou all things new. 5 Let earth no more my heart divide ; With Christ may I be crucified, To thee with my whole soul aspire ; Dead to the world and all its toys, Its idle pomp, and fading joys,

Seeking for full Redemption. 3oi Saviour, to thee I still look up ; I see an open door of hope ; And wait thy fulness to receive. 9 How shall I thank thee for the grace, The trust I have to see thy face, When sin shall all he purged away ! The night of doubts and fears is past ; The Morning- Star appears at last, And I shall see the perfect day. I SOON shall hear thy quick'ning voi< Shall always pray, give thanks, rejoi< oice, joice (This is thy will and faithful word ;) My spirit meek, my will resign' d ; Lowly as thine shall be my mind ; The servant shall be as his Lord. 2 Already, Lord, I feel thy power ; Preserved from evil every hour, My great Preserver 1 proclaim : Safety and strength in thee I have ; I find, I find thee strong to save, And know that Jesus is thy name. 3 By faith I every moment stand, Strangely upheld by thy right hand ; I my own wickedness eschew ; A sinner, I am kept from sin ; And thou shalt make me pure within, And thou shalt form my soul anew. 4 Come, then, and loose my stamm 'ring tongue, Teach me the new, the joyful song, And perfect in a babe thy praise : 002 Seeking for full Redemption. 1 want a thousand lives to' employ In publishing the sounds of joy, The gospel of thy general grace. 5 Come, Lord, thy Spirit bids thee come Give me thyself, and take me home ; Be now the glorious earnest given ! The counsel of thy grace fulfil ; Thy kingdom come, thy perfect will Be done on earth, as 'tis in heaven. HYMN 367. s. m. COME, and dwell in me, Spirit of power within ! And bring the glorious liberty From sorrow, fear, and sin. The seed of sin's disease, Spirit of health, remove, Spirit of finish'd holiness, Spirit of perfect love. 2 Hasten the joyful day, Which shall my sins consume, When old things shall be pass'd away, And all things new become. The' original offence Out of my soul erase ; Enter thyself, and drive it hence, And take up all the place. 3 I want the witness, Lord, That all 1 do is right, According to thy will and word,

1 TVEEPEN the wound thy hands have made U In this weak, helpless soul, Till mercy, with its balmy aid, Descends to make me whole. Seeking for full Redemption. oOO 2 The sharpness of thy two-edged sword Enable me to' endure ; Till bold to say, My hallowing Lord Hath wrought a perfect cure. 3 I see the' exceeding broad command, Which all contains in one : Enlarge my heart to understand The mystery unknown. 4 O that with all thy saints I might By sweet experience prove, What is the length, and breadth, and height, And depth, of perfect love ! WHAT now is my object and aim ? What now is my hope and desire ? To follow the heavenly Lamb, And after his image aspire : My hope is all centred in thee ; I trust to recover thy love, On earth thy salvation to see, And then to enjoy it above. I thirst for a life-giving God, A God that on Calvary died ; A fountain of water and blood, Which gush'd from Immanuel's side ! I gasp for the stream of thy love, The Spirit of rapture unknown : And then to re-drink it above, Eternally fresh from the throne. ODD Seeking for full Redemption GIVE me the enlarged desire. And open, Lord, my soul, Thy own fulness to require, And comprehend the whole : Stretch my faith's capacity Wider, and yet wider still ; Then with all that is in thee My soul for ever fill ! 1 TESU, thy boundless love to me *J No thought can reach, no tongue declare; O knit my thankful heart to thee, And reign without a rival there : Thine wholly, thine alone, I am ; Be thou alone my constant flame ! 2 O grant that nothing in my soul May dwell, but thy pure love alone : O may thy love possess me whole, My joy, my treasure, and my crown ; Strange flames far from my heart remove ; My every act, word, thought, be love ! 3 O Love, how cheering is thy ray ! All pain before thy presence flies ; Care, anguish, sorrow, melt away, Where'er thy healing beams arise : O Jesu, nothing may 1 see, Nothing desire, or seek, but thee ! 4 Unwearied may I this pursue,

My treasure, and my all thou art ! True witness of my sonship, now Engraving pardon on my heart, Seal of my sins in Christ forgiven, Earnest of love, and pledge of heaven. 5 Come, then, my God, mark out thine heir; Of heaven a larger earnest give ! With clearer light thy witness bear ; More sensibly within me live ; Let all my powers thine entrance feel, And deeper stamp thyself the seal ! Seeking for full Redemption. d59 1 OAVIOUR from sin, I wait to prove ^ That Jesus is thy healing name ; To lose, when perfected in love, Whate'er I have, or can, or am : I stay me on thy faithful word, "The servant shall be as his Lord." 2 Answer that gracious end in me, For which thy precious life was given ; Redeem from all iniquity ; Restore, and make me meet for heaven ! Unless thou purge my every stain, Thy suffering and my faith are vain. 3 Didst thou not in the flesh appear, Sin to condemn, and man to save? That perfect love might cast out fear ? That I thy mind in me might have ? In holiness show forth thy praise, And serve thee all my spotless days ? 4 Didst thou not die that I might live No longer to myself but thee ? Might body, soul, and spirit, give To him who gave himself for me ? Come then, my Master, and my God, Take the dear purchase of thy blood. 5 Thy own peculiar servant claim, For thy own truth and mercy's sake ; Hallow in me thy glorious name ; Me for thine own this moment lake. And change and throughly purify ; Thine only may I live and die. •JOO Seeking fur full Redemption. J WANT the spirit of power within, JL Of love, and of a healthful mind ; Of power, to conquer inbred sin ; Of love, to thee and all mankind ; Of health, that pain and death defies, Most vigorous when the bodv dies. 2 When shall I hear the inward voice, Which only faithful souls can hear ? Pardon, and peace, and heavenly joys, Attend the promised Comforter ; 0 come, and righteousness divine, And Christ, and all with Christ, aie mine! A O that the Comforter would come !

Nor visit as a transient guest, But fix in me his constant home, And take possession of my breast, And fix in me his loved abode, The temple of indwelling God ! 4 Come, Holy Ghost, my heart inspire ! Attest that T am born again ; Come, and baptize me now with fire, Nor let thy former gifts be vain : 1 cannot rest in sins forgiven ; Where is the earnest of my heaven ? 5 Where the indubitable seal That ascertains the kingdom mine? The powerful stamp I long to fee J, The signature of love divine ! O shed it in my heart abroad, Fulness of love, of heaven, of God ! Seeking for full Redemption. 361 HYMN 377. 6-8's. 1 T^ATHER of everlasting grace, -1- Thy goodness and thy truth we praise. Thy goodness and thy truth we prove : Thou hast, in honour of thy Son, The gift unspeakable sent down, The Spirit of life, and power, and love. 2 Send us the Spirit of thy Son, To make the depths of Godhead known, To make us share the life divine : Send him the sprinkled blood to' apply, Send him our souls to sanctify, And show and seal us ever thine. 3 So shall we pray, and never cease ; So shall we thankfully confess Thy wisdom, truth, and power, and love ; With joy unspeakable adore, And bless and praise thee evermore, And serve thee as thy hosts above : 4 Till, added to that heavenly choir, We raise our songs of triumph higher, And praise thee in a bolder strain, Out-soar the first-born seraph's flight, And sing, with all our friends in light, Thy everlasting love to man. 1 ^THAT shall I do my God to love, ' * My Saviour, and the world's, to praise ? Whose bowels of compassion move To me, and all the fallen race ! Whose mercy is divinely free For all the fallen race, and me ! d()2 Seeking for full Redemption. 2 I long to know, and to make known, The heights and depths of love divine, The kindness thou to me hast shown, Whose every sin was counted thine ! My God for me resign'd his breath ! He died to save my soul from death ! 3 How shall I thank thee for the grace

Lost in wonder, love, and praise ! HYMN 386. l, h. 1 A RM of the Lord, awake, awake ! -^"*- Thine own immortal strength put on ! With terror clothed, hell's kingdom shake, And cast thy foes with fury down ! 2 As in the ancient days appear ; The sacred annals speak thy fame : Be now omnipotently near, To endless ages still the same o/U Seeking for fu II Redemption . 3 Thy arm, Lord, is not shorten 'd now ; Jt wants not now the power to save ; Still present with thy people, thou Bear'st them through life's disparted wave. 4 By death and hell pursued in vain, To thee the ransom'd seed shall come ; Shouting, their heavenly Sion gain, And pass through death triumphant home. 5 The pain of life shall there he o'er, The anguish and distracting care ; There sighing grief shall weep no more, And sin shall never enter there. 6 Where pure, essential joy is found, The Lord's redeem'd their heads shall raise, With everlasting gladness crown'd, And hll'd with love, and lost in praise. HYMN 387. s. m. PRISONERS of hope, arise, And see your Lord appear : Lo ! on the wings of love he flies, And brings redemption near. Redemption in his blood He calls you to receive : " Look unto me, the pardoning God ; Believe," he cries, " believe !" 2 The reconciling word We thankfully embrace ; Rejoice in our redeeming Lord, A blood-besprinkled race. Seeking for full Redemption. 371 We yield to be set free ; Thy counsel we approve ; Salvation, praise, ascribe to thee, And glory in thy love. 3 Jesus, to thee we look, Till saved from sin's remains ; Reject the inbred tyrant's yoke, And cast away his chains. Our nature shall no more O'er us dominion have ; By faith we apprehend the power Which shall for ever save ! HYMN 388. l. m. 1 f\ THAT my load of sin were gone ! ^^ O that 1 could at last submit At Jesu's feet to lay it down, To lay my soul at Jesu's feet ! 2 When shall mine eyes behold the Lamb ? The God of my salvation see ? Weary, O Lord, thou know'st I am ; Yet still I cannot come to thee.

Feeble, and faint, and blind, and poor ; Weary, I come to thee for rest, And sick of sin, implore a cure. 4 My sin's incurable disease Thou, Jesus, thou alone, canst heal ; Inspire me with thy power and peace, And pardon on my conscience Seal. 5 A touch, a word, a look from thee, Can turn my heart, and make it clean ; Purge the foul, inbred leprosy, And save me from my bosom-sin. 6 Lord, if thou wilt, I do believe Thou canst the saving grace impart ; Thou canst this instant now forgive, And stamp thine image on my heart. 7 My heart, which now to thee I raise, I know thou canst this moment cleanse ; The deepest stains of sin efface, And drive the evil spirit hence. 8 Be it according to thy word ; Accomplish now thy work in me ; And let my soul, to health restored, Devote its little all to thee. HYMN 396. l. m. 1 /^\ THOU, whom once they fiock'd. to hear, ^-^ Thy words to hear, thy power to feel ; Suffer the sinners to draw near, And graciously receive us still. 2 They that be whole, thyself hast said, No need of a physician have ; But I am sick, and want thine aid, And want thine utmost power to save. »i7o Seeking for full Redemption. 3 Thy power, and truth, and love divine, The same from age to age endure ; A word, a gracious word of thine, The most inveterate plague can cure. 4 Helpless howe'er my spirit lies, And long hath languished at the pool, A word of thine shall make me rise, And speak me in a moment whole. 5 Eighteen, or eight and thirty, years, Or thousands, are alike to thee : Soon as thy saving grace appears, My plague is gone, my heart is free. b Make this the acceptable hour ! Come, O my soul's Physician, thou! Display thy sanctifying power, And show me thy salvation now. i HYMN 397. l. m. TESU, thy far-extended fame My drooping soul exults to hear ; Thy name, thy all-restoring name, Is music in a sinner's ear. 2 Sinners of old thou didst receive, With comfortable words and kind, Their sorrows cheer, their wants relieve Heal the diseased, and cure the blind. 3 And art thou not the Saviour still,

In every place and age the same ? Hast thou forgot thy gracious skill, Or lost the virtue of thy name ? 4 Faith in thy changeless name I have ; The good, the kind Physician, thou Art able now our souls to save, Art willing to restore them now. Seeking for full Redemption. 379 5 Though seventeen hundred years are past Since thou didst in the flesh appear, Thy tender mercies ever last ; And still thy healing power is here ! 6 Wouldst thou the body's health restore, And not regard the sin-sick soul? The sin -sick soul thou lov'st much more, And surely thou shalt make it whole. 7 All my disease, my every sin, To thee, O Jesus, I confess : In pardon, Lord, my cure begin, And perfect it in holiness. 8 That token of thine utmost good Now, Saviour, now on me bestow ; And purge my conscience with thy blood, And wash my nature white as snow. HYMN 398. 7>s. 1 CAVIOUR of the sin-sick soul, ^ Give me faith to make me whole ! Finish thy great work of grace, Cut it short in righteousness. 2 Speak the second time, "Be clean !" Take away my inbred sin ; Every stumbling-block remove ; Cast it out by perfect love. 3 Nothing less will I require, Nothing more can I desire : None but Christ to me be given ! None but Christ in earth or heaven 4 O that I might now decrease ! O that all I am might cease ! Let me into nothing fall, Let my Lord be all in all ! oo\) Seeking for full Redemption, HYMN 399. 7's. 1 IGHT of Life, seraphic fire, J-^ Love Divine, thyself impart ; Every fainting soul inspire ; Shine in every drooping heart ! Every mournful sinner cheer ; Scatter all our guilty gloom ; Son of God, appear, appear ! To thy human temples come. 2 Come, in this accepted hour ; Bring thy heavenly kingdom in ! Fill us with the glorious power, Rooting out the seeds of sin : Nothing more can we require, We will covet nothing less ; Be thou all our heart's desire, All our joy, and all our peace ! HYMN 400. 7's.

And with thine own abide : Holy Ghost, to make thee room, Our hearts we open wide ; Thee, and only thee request, To every asking sinner given ; Come, our life, and peace, and rest, Our all in earth and heaven. HYMN 414. 7's8f6}s. 1 1VTOW, ev'n now, I yield, I yield, -^ With all my sins to part ; Jesus, speak my pardon seal'd, And purify my heart ; Purge the love of sin away ; I'hen I into nothing fall ; Then I see the perfect day, And Christ is all in all. oV4r Seeking for full Redemption. 2 Jesus, now our hearts inspire Witli that pure love of thine; Kindle now the heavenly fire, To brighten and refine ; Purify our faith like gold ; All the dross of sin remove ; Melt our spirits down, and mould Into thy perfect love. HYMN 415. c. m. 1 TESUS hath died that I might live, «J Might live to God alone ; In him eternal life receive, And be in spirit one. 2 Saviour, I thank thee for the grace, * The gift unspeakable ! And wait with arms of faith to' embrace, And all thy love to feel. 3 My soul breaks out in strong desire The perfect bliss to prove ; My longing heart is all on fire To be dissolved in love. 4 Give me thyself ; from every boast, From every wish set free : Let all I am in thee be lost ; But give thyself to me. 5 Thy gifts, alas, cannot suffice, Unless thyself be given ; Thy presence makes my paradise, And where thou art is heaven ! HYMN 416. c. m. 1 ASK the gift of righteousness, *- The sin-subduing power, Power to believe, and go in peace, And never grieve thee more. Seeking for full Redemption. oaO 2 I ask the blood-bought pardon seal'd, The liberty from sin, The grace infused, the love reveal'd, The kingdom tix'd within. 3 Thou hear'st me for salvation pray ; Thou seest my heart's desire ; Made ready in thy powerful day, Thy fulness I require. 4 My vehement soul cries out, opprest. Impatient to be freed ; Nor can I, Lord, nor will I rest, Till I am saved indeed. 5 Art thou not able to convert ?

Art thou not willing too ? To change this old rebellious heart, To conquer and renew ? 6 Thou canst, thou wilt, I dare believe, So arm me with thy power, That I to sin shall never cleave, Shall never feel it more. HYMN 417. c. m. 1 /^OME, O my God, the promise seal, ^-^ This mountain, sin, remove : Now in my gasping soul reveal The virtue of thy love. 2 I want thy life, thy purity, Thy righteousness, brought in ; T ask, desire, and trust in thee, To be redeem'd from sin. *»yb For Believers Saved. 3 For this, as taught by thee, I pray, And can no longer doubt ; Remove from hence ! to sin I say ; Be cast this moment out ! 4 Anger and sloth, desire and pride, This moment be subdued ; Be cast into the crimson tide Of my Redeemer's blood. 5 Saviour, to thee my soul looks up, My present Saviour thou ! In all the confidence of hope, I claim the blessing now. 6 'Tis done : thou dost this moment save, With full salvation bless ; Redemption through thy blood I have, And spotless love and peace. For Believers Saved, HYMN 418. 7's8f6's. 1 /^1 OD ! who didst so dearly buy ^J These wretched souls of ours, Help us thee to glorify With all our ransom'd powers : Ours they are not, Lord, but thine ; O let the vessels of thy grace, Body, soul, and spirit, join In our Redeemer's praise ! 2 True and faithful witness, thee, O Jesus, we receive ; Fulness of the Deity, In all thy people live ! For Believers Saved. 397 First-begotten from the dead, Call forth thy living witnesses ; King of saints, thine empire spread O'er all the ransom'd race. 3 Grace, the fountain of all good, Ye happy saints, receive, With the streams of peace o'erflow'd, With all that God can give ; He who is, and was, in peace, And grace, and plenitude of power, Comes, your favour'd souls to bless, And never leave you more. 4 Let the Spirit before his throne, Mysterious One and Seven, In his various gifts sent down, Be to the churches given ; Let the pure seraphic joy From Jesus Christ, the Just, descend ; Holiness without alloy, And bliss that ne'er shall end. HYMN 419. l. m.

1 HPHE Voice that speaks Jehovah near, A The still small voice I long to hear; 0 may it now my Lord proclaim, And fill my soul with holy shame ! 2 Ashamed I must for ever be, Afraid the God of love to see, If saints and prophets hide their face, And angels tremble while they gaze ! HYMN 426. s. m. 1 ORD, in the strength of grace, -*^ With a glad heart and free, Myself, my residue of days, I consecrate to thee. 4:0*2 For Believers Saved. 2 Thy ransom'd servant, I Restore to thee thy own ; And, from this moment, live or die To serve my God alone. 1 /~^ OD of all-redeeming grace, ^J By thy pardoning love compel!' d, Up to thee our souls we raise, Up to thee our bodies yield : Thou our sacrifice receive, Acceptable through thy Son, While to thee alone we live, While we die to thee alone. 2 Meet it is, and just, and right, That we should be wholly thine, In thy only will delight, In thy blessed service join : O that every work and word Might proclaim how good thou art ; " Holiness unto the Lord" Still be written on our heart. HYMN 428. c. m. 1 ET Him to whom we now belong -L' His sovereign right assert, And take up every thankful song, And every loving heart. 2 He justly claims us for his own, Who bought us with a price ; The Christian lives to Christ alone, To Christ alone he dies ! 3 Jesus, thine own at last receive, Fulfil our hearts' desire, And let us to thy glory live, And in thy cause expire. For Believers Saved. 403 Our souls and bodies we resign ; With joy we render thee Our all, no longer ours, but thine To all eternity. 1 T> EHOLD the servant of the Lord ! -U I wait thy guiding eye to feel, To hear and keep thy every word, To prove and do thy perfect will ; Joyful from my own works to cease, Glad to fulfil all righteousness. 2 Me if thy grace vouchsafe to use, Meanest of all thy creatures, me, The deed, the time, the manner choose ;

Which longs to build thy house again ; Thy love let it my heart o'erpower, And all my simple soul devour. 2 I want an even, strong desire, I want a calmly-fervent zeal, To save poor souls out of the fire, To snatch them from the verge of hell, And turn them to a pardoning God, And quench the brands in Jesu's blood. 3 I would the precious time redeem, And longer live for this alone, To spend, and to be spent, for them Who have not yet my Saviour known ; Fully on these my mission prove, And only breathe, to breathe thy love. 4 My talents, gifts, and graces, Lord, Into thy blessed hands receive ; And let me live to preach thy word ; And let me to thy glory live ; My every sacred moment spend In publishing the Sinners' Friend. 5 Enlarge, inflame, and fill my heart With boundless charity divine ! So shall I all my strength exert, And love them with a zeal like thine ; And lead them to thy open side, The sheep for whom their Shepherd died. 4Uo For Believers Saved. HYMN 434. 7's. 1 TESUS, all-atoning Lamb, *J Thine, and only thine, I am ; Take my body, spirit, soul ; Only thou possess the whole. 2 Thou my one thing needful be ; Let me ever cleave to thee ; Let me choose the better part ; Let me give thee all my heart. 3 Fairer than the sons of men, Do not let me turn again, Leave the fountain-head of bliss, Stoop to creature-happiness. 4 Whom have I on earth below ? Thee, and only Thee I know ; Whom have 1 in heaven but Thee ? Thou art all in all to me. 5 All my treasure is above ; All my riches is thy love : Who the worth of love can tell ? Infinite, unsearchable ! 6 Thou, O love, my portion art : Lord, thou know'st my simple heart ! Other comforts I despise ; Love be all my paradise. 7 Nothing else can I require ; Love fills up my whole desire ; All thy other gifts remove, Still thou giv'st me all in love ! For Believers Saved. 409 HYMN 435. c. k.

The living: law of holiest love. Then shall we do, with pure delight. Whatever is pleasing in thy sight, As vessels of thy richest grace ; And, having thy whole counsel done, To thee and thy co-equal Son Ascribe the everlasting praise. 1 HT^HY power and saving truth to show, J- A warfare at thy charge I go, Strong in the Lord, and thy great might ; For Believers Saved. 413 Gladly take up the hallow'd cross ; And, suffering all things for thy cause, Beneath thy bloody banner tight. A spectacle to fiends and men, To all their fierce or cool disdain With calmest pity I submit : Determined nought to know, beside My Jesus and him crucified, I tread the world beneath my feet. Superior to their smile or frown, On all their goods my soul looks down, Their pleasures, wealth, and power, and state • The man that dares their god despise, The Christian, -- he alone is wise; The Christian, -- he alone is great. O God, let all my life declare How happy all thy servants are ; How far above these earthly things ; How pure, when wash'd in Jesu's blood ; How intimately one with God, A heaven-born race of Priests and Kings. For this alone I live below, The power of godliness to show, The wonders wrought by Jesu's Name : O that I might but faithful prove ; Witness to all thy pardoning love, And point them to the' atoning Lamb ! Let me to every creature cry, The poor and rich, the low and high, " Believe, and feel thy sins forgiven ! Damn'd, till by Jesus saved, thou art ! Till Jesu's blood hath wash'd thy heart, Thou canst not find the gate of heaven ! " 4J4 For Believers Interceding. 1 HPHOU, Jesu, thou my breast inspire, ■*■ And touch my lips with hallow'd lire, And loose a stammering infant's tongue : Prepare the vessel of thy grace ; Adorn me with the robes of praise, And mercy shall be all my song ; Mercy for all who know not God ; Mercy for all in Jesu's blood ; Mercy, that earth and heaven transcends; Love, that o'erwhelms the saints in light ; The length, and breadth, and depth, and height Of love divine, which never ends !

2 A faithful witness of thy grace, Well may I fill the' allotted space, And answer all thy great design ; Walk in the works by thee prepared ; And find annex'd the vast reward, The crown of righteousness divine. When I have lived to thee alone, Pronounce the welcome word, " Well done ! " And let me take my place above : Enter into my Master's joy ; And all eternity employ, In praise, and ecstasy, and love. For Believers Interceding. HYMN 441. 6-8'a. 1 ET God, who comforts the distrest, J-- ' Let Israel's Consolation hear! Hear, Holy Ghost, our joint request, And show thyself the Comforter ; And swell the' unutterable groan, And breathe our wishes to the Throne ! For Believers Interceding. 415 2 We weep for those that weep below, And, burden'd for the' afflicted, sigh ; The various forms of human woe Excite our softest sympathy, Fill every heart with mournful care, And draw out all our souls in prayer. 3 We wrestle for the ruin'd race, By sin eternally undone, -- Unless thou magnify thy grace, And make thy richest mercy known, And make thy vanquish'd rebels find Pardon in Christ for all mankind. 4 Father of everlasting Love, To every soul thy Son reveal, Our guilt and sufferings to remove, Our deep, original wound to heal ; And bid the fallen race arise, And turn our earth to Paradise. HYMN 442. 6-8's. 1 /^VUR earth we now lament to see ^^ With floods of wickedness o'erflow'd, With violence, wrong, and cruelty, -- One wide-extended field of blood, Where men like fiends each other tear, In all the hellish rage of war. 2 As 'listed on Abaddon's side, They mangle their own flesh, and slay : Tophet is moved, and opens wide Its mouth for its enormous prey ; And myriads sink beneath the grave, And plunge into the flaming wave. 41b For Believers Interceding . 3 O might the universal Friend This havoc of his creatures see ! Bid our unnatural discord end ; Declare us reconciled in thee ; Write kindness on our inward parts, And chase the murderer from our hearts ! 4 Who now against each other rise, The nations of the earth constrain To follow after peace, and prize The blessings of thy righteous reign, The joys of unity to prove, The paradise of perfect love !

Edom for thy possession take ; Take (for thou didst their ransom fiiul) The purchased souls of all mankind. 3 Now let thy chosen ones appear, And valiantly the truth maintain ! Dispread thy gracious kingdom here ; Fly on the rebel sons of men ! Seize them with faith divinely bold, And force the world into thy fold ! HYMN 446. cm. 1 TESU, the word of mercy give, J And let it swiftly run ; And let the priests themselves believe, And put salvation on. 2 Clothed with the Spirit of Holiness, May all thy people prove The plenitude of gospel grace, The joy of perfect love. 3 Jesus, let all thy lovers shine Illustrious as the sun ; And, bright with borrow'd rays divine* Their glorious circuit run : 4 Beyond the reach of mortals, spread Their light where'er they go ; And heavenly influences shed On all the world below. 5 As giants may they run their race, Exulting in their might ; As burning luminaries, chase The gloom of hellish night : For He lie vers Interceding. 41y 6 As the bright Sun of Righteousness, Their healing wings display ; And let their lustre still increase Unto the perfect day. HYMN 447. d. s. m. 1 A/f ESSIAH, Prince of Peace ! iy\. Where men each other tear, Where war is learn' d, they must confess, Thy kingdom is not there. Who, prompted by thy foe, Delight in human blood, Apollyon is their king, we know, And Satan is their god. 2 But shall he still devour The souls redeem'd by thee ? Jesus, stir up thy glorious power, And end the' apostasy ! Come, Saviour, from above, O'er all our hearts to reign ; And plant the kingdom of thy love In every heart of man. 3 Then shall we exercise The hellish art no more, While thou, our long-lost paradise Dost with thyself restore. Fightings and wars shall cease, And, in thy Spirit given, Pure joy and everlasting peace Shall turn our earth to heaven. 21)2 42U Far Believers Interceding . HYMN 448. 7'& ■ 8f6's. J T3RINCE of universal peace, ^ Destroy the enmity ; Bid our jars and discords cease ; Unite us all in thee : Cruel as wild beasts we are, Till vanquish'd by thy mercy's power ; Men, like wolves, each other tear, And their own flesh devour.

2 But if thou pronounce the word That forms our souls again, Love and harmony restored Throughout our earth shall reign : When thy wondrous love they feel, The human savages are tame ; Ravenous wolves and leopards dwell And stable with the lamb. 3 O that now, with pardon blest, We each might each embrace ; Quietly together rest, And feed upon thy grace ; Like our sinless parents live : Great Shepherd ! make thy goodness known ; All into thy fold receive, And keep us ever one. HYMN 449. 7's8f6's 1 TTAPPY day of union sweet ! -1 J- O when shall it appear! When shall all thy people meet In amity sincere ! Tear each other's flesh no more, But kindly think and speak the same ; All express the meekening power And spirit of the Lamb ! For Believers Interceding ■ 4^ J Visit us, bright Morning Star, And bring the perfect day ! Urged by faith's incessant prayer, No longer, Lord, delay : Now destroy the envious root ; The ground of nature's feuds remove ; Fill the earth with golden fruit, With ripe, millennial love. HYMN 450. s. m. For the Jews. 1 1V/TESSIAH, full of grace, JLtX Redeem'd by thee, we plead The promise made to Abraham's race, To souls for ages dead. 2 Their bones, as quite dried up, Throughout the vale appear : Cut off and lost their last faint hope To see thy kingdom here. .*> Open their graves, and bring The outcasts forth, to own Thou art their Lord, their God, their King, Their true Anointed One. 4 To save the race forlorn, Thy glorious arm display ! And show the world a nation born, A nation in a day ! f^ATHER of faithful Abraham, hear *- Our earnest suit for Abraham's seed ! Justly they claim the softest prayer From us, adopted in their stead, Who mercy through their fall obtain, And Christ by their rejection gain. 422 For Believers Interceding. 2 Outcasts from thee, and scatter'd wide Through every nation under heaven, Blaspheming whom they crucified, Unsaved, unpitied, unforgiven, Branded like Cain, they hear their load, Ahhorr'd of men, and cursed of God. 3 But hast thou finally forsook, For ever cast thy own away ? Wilt thou not hid the murd'rers look

The work our feeble strength defies, And all the helps and hopes of man ; Our utter impotence we see ; But nothing is too hard for thee ! 3 The things impossible to men Thou canst for thine own people do : Thy strength be in our weakness seen ; Thy wisdom in our folly show ! Prevent, accompany, and bless, And crown the whole with full success. 4 Unless the power of heavenly grace, The wisdom of the Deity, Direct and govern all our ways, And all our works be wrought in thee,- Our blasted works we know shall fail, And earth and hell at last prevail. 5 But, O almighty God of love, Into thy hands the matter take ; The mountain obstacles remove, For thine own truth and mercy's sake ; Fulfil in ours thy own design, And prove the work entirely thine. HYMN 476. l. m. At the Baptism of Adults. 1 f^OME, Father, Son, and Holy Ghost, v-^ Honour the means ordain 'd by thee ! Make good our apostolic boast, And own thy glorious ministry. 2 We now thy promised presence claim, Sent to disciple all mankind, Sent to baptize into thy name, We now thy promised presence find. 440 For Believers Interceding. 3 Father ! in these reveal thy Son : In these, for whom we seek thy face, The hidden mystery make known, The inward, pure, baptizing grace. 4 Jesus ! with us thou always art : Effectuate now the sacred sign ; The gift unspeakable impart, And bless the ordinance divine. 5 Eternal Spirit ! descend from high, Baptizer of our spirits thou ! The sacramental seal apply, And witness with the water now ! 6 O that the souls baptized therein May now thy truth and mercy feel ; May rise and wash away their sin ! Come, Holy Ghost, their pardon seal ! HYMN 477. Ts$Vs. 1 T^ATHER, Son, and Holy Ghost, -1- In solemn powrer come down ! Present with thy heavenly host, Thine ordinance to crown : See a sinful worm of earth ! Bless to him the cleansing flood ! Plunge him, by a second birth, Into the depths of God. 2 Let the promised inward grace Accompany the sign ; On his new-born soul impress The character divine ! Father, all thy name reveal!

Jesus, all thy name impart I Holy Ghost, renew and dwell For ever in his heart! For the Society on Meeting* HYMN 478. s. m. 1 A ND are we yet alive, ■£*- And see each other's face ? Glory and praise to Jesus give For his redeeming grace ! Preserved by power divine To full salvation here, Again in Jesu's praise we join, And in his sight appear. 2 What troubles have we seen, What conflicts have we past, Fightings without, and fears within, Since we assembled last ! But out of all the Lord Hath brought us by his love ; And still he doth his help afford, And hides our life above. 3 Then let us make our boast Of his redeeming power, Which saves us to the uttermost, Till we can sin no more : Let us take up the cross, Till we the crown obtain ; And gladly reckon all things loss, So we may Jesus gain. HYMN 479. Ts. 1 T)EACE be on this house bestow' d, -■- Peace on all that here reside ! Let the unknown peace of God With the man of peace abide. 44o For the Society on Meeting. Let the Spirit now come down ; Let the blessing now take place ! Son of Peace, receive thy crown, Fulness of the gospel grace. 2 Christ, my Master and my Lord, Let me thy forerunner be ; O be mindful of thy word ; Visit them, and visit me ! To this house, and all herein, Now let thy salvation come : Save our souls from inbred sin ; Make us thy eternal home ! 3 Let us never, never rest, Till the promise is fulfill'd ; Till we are of thee possess'd, Pardon'd, sanctified, and seal'd ; Till we all, in love renew' d, Find the pearl that Adam lost, Temples of the living God, Father, Son, and Holy Ghost ! HYMN 480. 7's. 1 f^ LORY be to God above, ^J God from whom all blessings flow ; Make we mention of his love, Publish we his praise below : Call'd together by his grace, We are met in Jesu's Name ; See with joy each other's face ; Followers of the bleeding Lamb. 2 Let us then sweet counsel take,

How to make our calling sure ; Our election how to make Past the reach of hell secure. For the Society on Meeting. 441) Build we each the other up ; Pray we for our faith's increase, Solid comfort, settled hope, Constant joy, and lasting peace. More and more let love abound : Let us never, never rest, Till we are in Jesus found, Of our paradise possest : He removes the flaming sword, Calls us back, from Eden driven ; To his image here restored, Soon he takes us up to heaven. 1 \ LL thanks to the .Lamb, Who gives us to meet : HYMN 481. lO'sSfll's. Ar His love we proclaim, His praises repeat ; We own him our Jesus, Continually near To pardon and bless us, And perfect us here, 2 In him we have peace, In him we have power, Preserved by his grace Throughout the dark hour ; In all our temptation He keeps us to prove His utmost salvation, His fulness of love. 3 Through pride and desire Unhurt we have gone ; Through water and fire In him we went on ; The world and the devil Thro' him we o'ercame, Our Jesus from evil, For ever the same. 4 When we would have spurn'd His mercy and grace, To Egypt return'd, And fled from his face, He hinder* d our flying, (His goodness to show,) And stopp'd us by crying, '* Will ye also go ?" 5 O what shall we do Our Saviour to love ? To make us anew, Come, Lord, from above ! 450 For the Society on Meeting. The fruit of thy passion, Thy holiness, give : Give us the salvation Of all that believe. 6 Come, Jesus, and loose The stammerer's tongue, And teach even us The spiritual song : Let us without ceasing Give thanks for thy grace, And glory, and blessing, And honour, and praise. 7 Pronounce the glad word, And bid us be free ; Ah ! hast thou not, Lord, A blessing for me ? The peace thou hast given This moment impart, And open thy heaven, O Love, in my heart. HYMN 482. s. m. 1 C AVIOUR of sinful men,

Shall know the greatness of thy power ; Stand in the temple of our God As pillars, and go out no more. 1 rT^HE people that in darkness lay, A The confines of eternal night, We, we have seen a gospel day, The glorious beams of heavenly light ; His Spirit in our hearts hath shone, And show'd the Father in the Son. 2 Father of everlasting grace, Thou hast in us thy arm reveal'd, Hast multiplied the faithful race, Who, conscious of their pardon seal'd, Of joy unspeakable possest, Anticipate their heavenly rest. 3 In tears who sow'd, in joy we reap, And praise thy goodness all day long ; Him in our eye of faith we keep, Who gives us our triumphal song, And doth his spoils to all divide, A lot among the sanctified. 4 Thou hast our bonds in sunder broke, Took all our load of guilt away ; From sin, the world, and Satan's yoke, (Like Israel saved in Midian's day,) Redeem 'd us by our conquering Lord, Our Gideon, and his Spirit's sword. 4b2 For the Society giving Thanks. 5 Not like the warring sons of men, With shouts, and garments roll'd in blood, Our Captain doth the fight maintain ; But, lo ! the burning Spirit of God Kindles in each a secret fire ; And all our sins as smoke expire ! Gen. xxviii. 16, 17- 1 O ! God is here ! let us adore, -L^ And own how dreadful is this place ! Let all within us feel his power, And silent bow before his face ; Who know his power, his grace who prove, Serve him with awe, with reverence love. 2 Lo ! God is here ! him day and night The' united choirs of angels sing ; To him, enthroned above all height, Heaven's host their noblest praises bring : Disdain not, Lord, our meaner song, Who praise thee with a stammering tongue. 3 Gladly the toys of earth we leave, Wealth, pleasure, fame, for thee alone : To thee our will, soul, flesh, we give ; O take, O seal them for thine own ! Thou art the God, thou art the Lord ; Be thou by all thy works adored. 4 Being of beings ! may our praise Thy courts with grateful fragrance fill ; Still may we stand before thy face,

3 The modest and meek The earth shall possess : The kingdom who seek Of Jesus's grace, The power of his Spirit Shall joyfully own, And all things inherit, In virtue of one. HYMN 497. 4-6'* 8f 2-8'*. 1 /^OME, all whoe'er have set ^-^ Your faces Sion-ward, In Jesus let us meet, And praise our common Lord ; In Jesus let us still go on, Till all appear before his throne. 2 Nearer, and nearer still, We to our country come : To that celestial hill, The weary pilgrim's home, The New Jerusalem above, The seat of everlasting love. 3 The ransom'd sons of God, All earthly things we scorn ; And to our high abode With songs of praise return : From strength to strength we still proceed y With crowns of joy upon our head. For the Society giving Thanks. 465 4 The peace and joy of faith Each moment may we feel : Redeem'd from sin and wrath, From earth, and death, and hell, We to our Father's house repair, To meet our elder Brother there. 5 Our Brother, Saviour, Head, Our all in all, is he ; And in his steps who tread, We soon his face shall see ; Shall see him with our glorious friends, And then in heaven our journey ends. 1 /^OME, let us anew Our journey pursue, ^^ With vigour arise, And press to our permanent place in the skies. 2 Of heavenly birth, Though wand'ring on earth, This is not our place ; But strangers and pilgrims ourselves we confess. 3 At Jesus's call, We gave up our all ; And still we forego, For Jesus's sake, our enjoyments below. 4 No longing we find For the country behind ; But onward we move, And still we are seeking a country above : 5 A country of joy, Without any alloy, We thither repair : Our hearts and our treasure already are there. 6 We march hand in hand To Immanuel's land ; No matter what cheer We meet with on earth ; for eternity 's near. 4t)0 Far the Society giving Thanks. 7 The rougher our way, The shorter our stay ; The tempests that rise Shall gloriously hurry our souls to the skies. 8 The fiercer the blast, The sooner 'tis past ; The troubles that come, Shall come to our rescue, and hasten us home.

The living law of perfect love ! Write the new precept in our hearts : We shall not then from thee remove, 4/o For the Society Praying, Who in thy glorious image shine, Thy people, and for ever thine. HYMN 512. 6-Ts. 1 /CENTRE of our hopes thou art, ^-^ End of our enlarged desires ; Stamp thine image on our heart ; Fill us now with heavenly fires ; Cemented by love divine, Seal our souls for ever thine. 2 All our works in thee be wrought, Levell'd at one common aim ; Every word, and every thought, Purge in the refining flame : Lead us, through the paths of peace, On to perfect holiness. 3 Let us all together rise, To thy glorious life restored ; Here regain our paradise, Here prepare to meet our Lord ; Here enjoy the earnest given, Travel hand in hand to heaven ! HYMN 513. 6-8'j. 1 TESUS, with kindest pity see ** The souls that would be one in thee : If now accepted in thy sight, Thou dost our upright hearts unite, Allow us even on earth to prove The noblest joys of heavenly love. 2 Before thy glorious eyes we spread The wish which doth from thee proceed ; Our love from earthly dross refine ; Holy, angelical, divine, Thee its great Author let it show, And back to the pure fountain flow. For the Society Praying. 479 3 A drop of that unbounded sea, O Lord, resorb it into thee ! While all our souls, with restless strife, Spring up into eternal life, And, lost in endless raptures, prove Thy whole immensity of love. 4 A spark of that ethereal fire, Still let it to its source aspire, To thee in every wish return, Intensely for thy glory burn ; While all our souls fly up to thee, And blaze through all eternity. HYMN 514. Ts. L T^ATHER, at thy footstool see ■*■ Those who now are one in thee : Draw us by thy grace alone ; Give, O give us to thy Son ! 2 Jesus, friend of human kind, Let us in thy name be join'd ; Each to each unite and bless ; Keep us still in perfect peace. 3 Heavenly, all-alluring Dove, Shed thy over-shadowing love ; Love, the sealing grace, impart ; Dwell within our single heart.

1 T ET us join, ('tis God commands,) ^-^ Let us join our hearts and hands ; Help to gain our calling's hope ; Build we each the other up : God his blessings shall dispense ; God shall crown his ordinance ; Meet in his appointed ways ; Nourish us with social grace. 2 Let us then as brethren love, Faithfully his gifts improve, Carry on the earnest strife, Walk in holiness of life; Still forget the things behind, Follow Christ in heart and mind, Tow'rd the mark unwearied press, Seize the crown of righteousness. 3 Plead we thus for faith alone, Faith which by our works is shown : God it is who justifies ; Only faith the grace applies ; -- Active faith that lives within, Conquers earth, and hell, and sin, Sanctifies, and makes us whole, Forms the Saviour in the soul. 4 Let us for this faith contend ; Sure salvation is its end : Heaven already is begun, Everlasting life is won. Only let us persevere, Till we see our Lord appear : Never from the Rock remove, Saved bv faith, which works by love 4bt) For the Society Praying. HYMN 522. Ts. PARTNERS of a glorious hope, Lift your hearts and voices up : Jointly let us rise, and sing Christ our Prophet, Priest, and King : Monuments of Jesu's grace, Speak we by our lives his praise ; Walk in him we have received ; Show we not in vain believed. While we walk with God in light God our hearts doth still unite ; Dearest fellowship we prove, Fellowship in Jesu's love : Sweetly each, with each combined, In the bonds of duty join'd, Feels the cleansing blood applied, Daily feels that Christ hath died. Still, O Lord, our faith increase ; Cleanse from all unrighteousness : Thee the' unholy cannot see ; Make, O make us meet for thee ! Every vile affection kill ; Root out every seed of ill ; Utterly abolish sin ; Write thy law of love within. Hence may all our actions flow ; Love the proof that Christ we know ; Mutual love the token be, Lord, that we belong to thee : Love, thine image, love impart ! Stamp it on our face and heart ! Only love to us be given ! Lord, we ask no other heaven

By thy dying love to man, Take all our sins away : Burst our bonds, and set us free ; From all iniquity release ; (3 remember Calvary, &c. Additional Hymns. 511 3 Let thy blood, by faith applied, The sinner's pardon seal ; Speak us freely justified, And all our sickness heal ; By thy passion on the tree, Let all our griefs and troubles cease ; O remember Calvary, &c. 4 Never will we hence depart, Till thou our wants relieve, Write forgiveness on our heart, And all thine image give ! Still our souls shall cry to thee, Till perfected in holiness ; O remember Calvary, And bid us go in peace ! HYMN 549. c. m. 1 TESU, at whose supreme command, *J We now approach to God, Before us in thy vesture stand, Thy vesture dipp'd in blood ! Obedient to thy gracious word, We break the hallow' d bread, Commem'rate thee, our dying Lord, And trust on thee to feed. 2 Now, Saviour, now thyself reveal, And make thy nature known ; Affix thy blessed Spirit's seal, And stamp us for thine own : The tokens of thy dying love O let us all receive ; And feel the quick'ning Spirit move, And sensibly believe ! 3 The cup of blessing, bless'd by thee, Let it thy blood impart ; The bread thy mystic body be, And cheer each languid heart. Ol2 Additional Hymns. The grace which sure salvation brings Let us herewith receive ; Satiate the hungry with good things, The hidden manna give. 4 The living bread, sent down from heaven, In us vouchsafe to be : Thy flesh for all the world is given. And all may live by thee. Now, Lord, on us thy flesh bestow, And let us drink thy blood, Till all our souls are till'd below With all the life of God. HYMN 550. cm. 1 /^OME, Holy Ghost, thine influence shed, ^-^ And realize the sign ; Thy life infuse into the bread, Thy power into the wine. 2 Effectual let the tokens prove, And made, by heavenly art, Fit channels to convey thy love To every faithful heart. HYMN 551. 6-8's. 1 T VICTIM Divine, thy grace we claim,

3 For this my heart sighs : Nothing else can suffice ; How, Lord, can I purchase the pearl of great price ? It cannot be bought, And thou know'st I have nought, Not an action, a word, or a truly good thought. 4 But I hear a voice say, "Without money ye may Receive it, whoever have nothing to pay : Who on Jesus relies, without money or price, The pearl of forgiveness and holiness buys : 5 The blessing is free : " -- So, Lord, let it be ; 1 yield that thy love should be given to me. I freely receive What thou freely dost give, And consent in thy love, in thy Eden, to live. 6 The gift I embrace ; The Giver I praise ; And ascribe my salvation to Jesus's grace : It comes from above ; The foretaste 1 prove ; And I soon shall receive all the fulness of love. 520 Additional Hymns. 1 f^ OD moves in a mysterious way, ^-* His wonders to perform ; He plants his footsteps in the sea, And rides upon the storm. Deep in unfathomable mines Of never-failing skill, He treasures up his bright designs, And works his sovereign will. 2 Ye fearful saints, fresh courage take ! The clouds ye so much dread Are big with mercy, and shall break In blessings on your head. Judge not the Lord by feeble sense, But trust him for his grace : Behind a frowning providence He hides a smiling face. 3 His purposes will ripen fast, Unfolding every hour ; The bud may have a bitter taste, But sweet will be the flower. Blind unbelief is sure to err, And scan his work in vain : God is his own Interpreter, And he will make it plain. HYMN 560. p.m. LORD, dismiss us with thy blessing ! Bid us now depart in peace ; Still on heavenly manna feeding, Let our faith and love increase : Fill each breast with consolation ; Up to thee our hearts we raise : When we reach yon blissful station, Then we'll give thee nobler praise! Hallelujah !

And founded on a rock ; All her promises are sure ; Her bulwarks who can shock ? Count her every precious shrine ; Tell, to after-ages tell, Fortified by power divine, The church can never fail. 4 Sion's God is all our own, Who on his love rely ; We his pardoning love have known, And live to Christ, and die : To the New Jerusalem He our faithful Guide shall be ; Him we claim, and rest in him, Through all eternity. 528 Hymns of Adoration. " Te Deuni laudamus." 1 TNFINITE God, to Thee we raise -■- Our hearts in solemn songs of praise ; By all thy works on earth adored, We worship Thee, the common Lord ; The everlasting Father own, And bow our souls before thy throne 2 Thee all the choir of angels sings, The Lord of hosts, the King of kings ; Cherubs proclaim thy praise aloud, And Seraphs shout the triune God , And, " Holy, holy, holy," cry, " Thy glory fills both earth and sky !" 3 God of the patriarchal race, The ancient seers record thy praise ; The goodly apostolic band In highest joy and glory stand ; And all the saints and prophets join To' extol thy majesty divine. 4 Head of the martyrs' noble host, Of thee they justly make their boast ; The church to earth's remotest bounds, Her heavenly Founder's praise resounds ; And strives with those around the throne, To hymn the mystic Three in One. 5 Father of endless majesty, All might and love they render Thee ; Thy true and only Son adore, The same in dignity and power ; And God the Holy Ghost declare, The saints' eternal Comforter. Hymns of Adoration. OJ>*) 1 ~\ /TESSIAH, joy of every heart, IV J_ Thou, thou the King of glory art ; The Father's everlasting Son, Thee it delights thy church to own ; For all our hopes on thee depend, Whose glorious mercies never end. 2 Bent to redeem a sinful race, Thou, Lord, with unexampled grace, Into our lower world didst come, And stoop to a poor virgin's womb ; Whom all the heavens cannot contain, Our God appear' d a child of man !

Hymns of Adoration. OOl Without one cheerful beam of hope, Or spark of glimmering day. 2 With pitying eyes, the Prince of peace Beheld our helpless grief; He saw, and -- O amazing love ! He flew to our relief. 3 Down from the shining seats above With joyful haste he fled ; Enter'd the grave in mortal flesh, And dwelt among the dead. 4 O for this love let rocks and hills Their lasting silence break, And all harmonious human tongues The Saviour's praises speak ! 5 Angels, assist our mighty joys, Strike all your harps of gold ; But when you raise your highest notes His love can ne'er be told. HYMN 596. l. m. Joy in heaven for a repenting Sinner. 1 V\THO can describe the joys that rise * * Through all the courts of Paradise, To see a prodigal return, To see an heir of glory born ! 2 With joy the Father doth approve The fruit of his eternal love ; The Son with joy looks down and sees The purchase of his agonies. 3 The Spirit takes delight to view The contrite soul he forms anew ; And saints and angels join to sing The growing empire of their King. 00& Hymns of Adoration. HYMN 59/. l. m. Psalm lxiii. 1 f ^ KEAT God, indulge my humble claim; ^-^* Be thou my hope, my joy, my rest : The glories that compose thy name Stand all engaged to make me bless'd. 2 Thou great and good, thou just and wise, Thou art my Father and my God ; And I am thine, by sacred ties, Thy son, thy servant bought with blood. 3 With fainting heart, and lifted hands, For thee I long, to thee I look ; As travellers in thirsty lands Pant for the cooling water-brook. 4 Should I from thee, my God, remove, Life could no lasting- bliss afford : My joy, the sense of pard'ning love ; My guard, the presence of my Lord. 5 I '11 lift my hands, I '11 raise my voice, While 1 have breath to pray or praise ; This work shall make my heart rejoice, And fill the circle of my days. HYMN 598. 6-8's. Praise. 1 IV/TY heart is fix'd, O God, my heart ■^•▼A Is fix'd to triumph in thy grace : (Awake, my lute, and bear a part :)

O thou mild, pacific Prince ; Give the knowledge of salvation, Give the pardon of our sins : By thy all -restoring merit, Every burden'd soul release ; Every weary, wandering spirit Guide into thy perfect peace. Sufferings, fyc, of Christ. DOiJ " Immanuel, God with us" 1 r^ LORY be to God on high, ^J And peace on earth descend ; God comes down, he bows the sky, And shows himself our Friend : God the' Invisible appears ! God, the blest, the great I AM, Sojourns in this vale of tears, And Jesus is his Name. 2 Him the angels all adored, Their Maker and their King ; Tidings of their humble Lord They now to mortals bring. Emptied of his majesty, Of his dazzling glories shorn, Being's Source begins to be, And God himself is born ! 3 See the' eternal Son of God A mortal Son of man ; Dwelling in an earthly clod, Whom heaven cannot contain ! Stand amazed, ye heavens, at this ; See the Lord of earth and skies ; Humbled to the dust He is, And in a manger lies. 4 We, the sons of men, rejoice, The Prince of Peace proclaim ; With heaven's host lift up our voice, And shout Immanuel's Name : Knees and hearts to him we bow ; Of our flesh and of our bone, Jesus is our Brother now, And God is all our own. OOU Incarnation, HYMN 608. 6-8's. Christ the Light of the TVorld. 1 CTUPENDOUS height of heavenly love ^ Of pitying tenderness divine ; It brought the Saviour from above, It caused the springing day to shine ; The Sun of Righteousness to' appear, And gild our gloomy hemisphere. 2 God did in Christ himself reveal, To chase our darkness by his light, Our sin and ignorance dispel, Direct our wandering feet aright ; And bring our souls, with pardon blest, To realms of everlasting rest. 3 Come, then, O Lord, thy light impart, The faith that bids our terrors cease ; Into thy love direct our heart, Into thy way of perfect peace ; And cheer the souls, of death afraid, And guide them through the dreadful shade. 4 Answer thy mercy's whole design, My God incarnated for me ; My spirit make thy radiant shrine,

My Light and full Salvation he ; And through the shades of death unknown. Conduct me to thy dazzling throne. HYMN 609. 4-6's §■ 2-8'*. " God ivith us." ] ET earth and heaven combine, -*-i Angels and men agree, To praise in songs divine The' incarnate Deity ; Our God contracted to a spar. Incomprehensibly made man. Sufferings, fyc, of Christ. ^61 2 He laid his glory by, He wrapp'd him in our clay ; Unmark'd by human eye, The latent Godhead lay ; Infant of days he here became, And bore the mild Immanuel's Name. 3 Unsearchable the love That hath the Saviour brought ; The grace is far above Or man or angel's thought ; Suffice for us that God, we know, Our God, is manifest below. 4 He deigns in flesh to' appear, Widest extremes to join ; To bring our vileness near, And make us all divine : And we the life of God shall know ; For God is manifest below. 5 Made perfect first in love, And sanctified by grace, We shall from earth remove, And see his glorious face : Then shall his love be fully show'd, And man shall then be lost in God. o Christ the Source of Grace. GOD of gods, in whom combine The heights and depths of love divine, With thankful hearts to thee we sing ; To thee our longing souls aspire, In fervent flames of strong desire ; Come, and thy sacred unction bring. All things in earth, and air, and sea, Exist, and live, and move in thee : «2vXw Incarnation i All nature trembles at thy voice : With awe even we thy children prove Thy power : O let us taste thy love ! So evermore shall we rejoice. 3 O powerful Love, to thee we bow ; Object of all our wishes thou, Our hearts are naked to thine eye : To thee, who from the' eternal throne Cam'st emptied of thy glory down, For us to groan, to bleed, to die. 4 Grace we implore when billows roll : Grace is the anchor of the soul ; Grace every sickness knows to heal ; Grace can subdue each fond desire, And patience in all pain inspire, Howe'er rebellious nature swell. 5 O Love, our stubborn wills subdue, Create our ruin'd frame anew,

Dispel our darkness by thy light ; Into all truth our spirit guide, And from our eyes for ever hide All things displeasing in thy sight. 6 Be heaven, even now, our souls' abode ; Hid be our life with Christ in God ; Our spirit, Lord, be one with thine : Let all our works in thee be wrought, And fill'd with thee be all our thought, Till in us thy full likeness shine. HYMN 611. 7's8r6's. The Miracles of Christ. 1 FESUS, thee thy works proclaim *J Omnipotently good ; Moses thy forerunner came, And mighty works he show'd : Sufferings, 8,-c, of Christ. 563 Minister of wrath divine, His wonders plagued the sinful race ■ Works of purest love are thine, And miracles of grace. 2 All thy cures are mysteries, And prove thy power to heal Every sickness and disease Which now our spirits feel : Good Physician of mankind, Thou wilt repeat thy sovereign word, Chase the evils of our mind, And speak our souls restored. 3 Who of other help despair, And would thy word receive, Us thou mak'st thy tend'rest care, And kindly dost relieve : Every soul -infirmity, And plague of heart, thou dost remove , Heal'st whoe'er apply to thee, With balm of bleeding love. 4 Still thou go'st about to teach, And desperate souls to cure ; Still thou dost the kingdom preach Which always shall endure ; Publishest the power of grace, Which pardon and salvation brings, Saves our fallen dying race, And makes us priests and kings. HYMN 612. l. m. The same. BEHOLD, the blind their sight receive ; Behold, the dead awake and Jive : The dumb speak wonders ; and the lame Leap like the hart, and bless his name. 004: Incarnation, 2 Thus doth the' eternal Spirit own And seal the mission of the Son ; The Father vindieates his eause While he hangs bleeding on the cross. 3 He dies ! the heavens in mourning stood ; He rises, and appears our God ! Behold the Lord ascending high, No more to bleed, no more to die. 4 Hence then for ever from my heart I bid my doubts and fears depart ; And to those hands my soul resign, Which bear credentials so divine. HYMN 613. c. m. The Crucifixion.

Christ our Sacrifice. OT all the blood of beasts, On Jewish altars slain, Could give the guilty conscience peace, Or wash away our stain. 2 But Christ, the heavenly Lamb, Takes all our sins away ; A sacrifice of nobler name, And richer blood, than they. 3 Believing, we rejoice To feel the curse remove ; We bless the Lamb, with cheerful voice, And trust his bleeding love. HYMN 616. p. m. The same. 1 \ LL ye that pass by, ^*- To Jesus draw nigh : To you is it nothing that Jesus should die ? Your ransom and peace, Your surety he is ; Come, see if there ever was sorrow like his. 2 For what you have done, His blood must atone : The Father hath punish' d for you his dear Son. The Lord, in the day Of his anger, did lay Your sins on the Lamb ; and he bore them away. Sufferings, Sfc, of Christ. 567 3 He answer'd for all ; O come at his call, And low at his cross with astonishment fall. But lift up your eyes At Jesus's cries : Impassive, he suffers ; immortal, he dies. 4 He dies to atone For sins not his own ; Your debt he hath paid, and your work he hath done. Ye all may receive The peace he did leave, Who made intercession, " My Father, forgive !" 5 For you and for me He pray'd on the tree : The prayer is accepted, the sinner is free. That sinner am I, Who on Jesus rely, And come for the pardon God cannot deny. 6 My pardon I claim ; For a sinner I am ; A sinner believing in Jesus's name. He purchased the grace Which now I embrace : O Father, thou know'st he hath died in my place. 7 His death is my plea ; My Advocate see, And hear the blood speak that hath answer'd for me: Acquitted I was When he bled on the cross ; And by losing his life he hath carried my cause. ■^UO Incarnation, HYMN 617 s. m. Behold, I send an Angel before thee, to keep thee in the way." 1 HPHOU very Paschal Lamb, A Whose blood for us was shed, Through whom we out of Egypt came, Thy ransom'd people lead. 2 Angel of gospel grace, Fulfil thy character :

To guard and feed the chosen race, In Israel's camp appear. 3 Throughout the desert way, Conduct us by thy light ; Be thou a cooling cloud by day, A cheering fire by night. 4 Our fainting souls sustain With blessings from above ; And ever on thy people rain The manna of thy love. HYMN 618. s. m. " This is He that came not by water only, hut by water and blood" 1 HP HIS, this is He that came -^ By water and by blood ! Jesus is our atoning Lamb, Our sanctifying God. %2 See from his wounded side The mingled current How ! The water and the blood applied Shall wash us white as snow. 3 The water cannot cleanse, Before the blood we feel, To purge the guilt of all our sins. And our forgiveness seal.. Sufferings, 8fc, of Christ. Ql)J 4 But both, in Jesus join, Who speaks our sins forgiven, And gives the purity divine That makes us meet for heaven. HYMN 619. l. m. " For the Law had a shadow of good things. ." 1 (^\ THOU, whose offering on the tree ^^ The legal offerings all foreshow'd, Borrow'd their whole effect from thee, And drew their virtue from thy blood : 2 The blood of goats, and bullocks slain, Could never for one sin atone : To purge the guilty offerer's stain, Thine was the work, and thine alone. 3 Vain in themselves their duties were, Their services could never please, Till join'd with thine, and made to share The merits of thy righteousness. 4 Forward they cast a faithful look On thy approaching sacrifice ; And thence their pleasing savour took, And rose accepted in the skies. 5 Those feeble types, and shadows old, Are all in thee, the Truth, fulfill' d : We in thy sacrifice behold The substance of those rites reveal'd. 6 Thy meritorious sufferings past, We see by faith to us brought back ; And on thy grand oblation cast, Its saving benefits partake. HYMN 620. c. m. Christ the Foundation. 1 'FYEHOLD the sure foundation-stone -*■} Which God in Sion lays, •'/*■) In carnation , To build our heavenly hopes upon, And his eternal praise. 2 Chosen of God, to sinners dear, We now adore thy name ; We trust our whole salvation here, Nor can we suffer shame.

4 Him though highest heaven receives, Still he loves the earth he leaves ; Though returning to his throne. Still he calls mankind his own. 5 See, he lifts his hands above ! See, he shows the prints of love ! Hark, his gracious lips bestow Blessings on his church below ! 6 Still for us his death he pleads ; Prevalent he intercedes ; Near himself prepares our place, Harbinger of human race. 7 Master, (will we ever say,) Taken from our head to-day ; O/o Incarnation, See thy faithful servants, see. Ever gazing up to thee. 8 Grant, though parted from our sight, High above yon azure height, Grant our hearts may thither rise, Following thee beyond the skies. 9 Ever upward let us move, Wafted on the wings of love ; Looking when our Lord shall come, Longing, gasping after home. 10 There we shall with thee remain, Partners of thy endless reign ; There thy face unclouded see, Find our heaven of heavens in thee. HYMN 631. Vs. The same. 1 OONS of God, triumphant rise, ^ Shout the' accomplish'd sacrifice Shout your sins in Christ forgiven, Sons of God, and heirs of heaven ! 2 Ye that round our altars throng, Listening angels, join the song ; Sing with us, ye heavenly powers, Pardon, grace, and glory ours ! 3 Love's mysterious work is done ; Greet we now the' atoning Son ; Heal'd and quicken'd by his blood, Join'd to Christ, and one with God. 4 Him by faith we taste below, Mightier joys ordain'd to know, When his utmost grace we prove, Rise to heaven by perfect love. Suffering*, fyc, of Christ 579 HYMN 632. 7's 8f 6's. The same. FATHER, God, we glorify Thy love to Adam's seed ; Love that gave thy Son to die, And raised him from the dead : Him for our offences slain, That we all might pardon find, Thou hast brought to life again, The Saviour of mankind. By thy own right hand of power Thou hast exalted him/ Sent the mighty Conqueror Thy people to redeem : King of saints, and Prince of peace, Him thou hast for sinners given, Sinners from their sins to bless, And lift them up to heaven. Father, God, to us impart The gift unspeakable ; Now in every waiting heart

Thy glorious Son reveal : Quicken'd with our living Lord, Let us in thy Spirit rise, Rise to all thy life restored, And bless thee in the skies. HYMN 633. 8's § 7's. The same. HAIL, thou once despised Jesus ! Hail, thou Galilean King! Thou didst suffer to release us ; Thou didst free salvation bring. OoO Incarnation, Hail, thou agonizing Saviour, Bearer of our sin and shame ! By thy merits we find favour ; Life is given through thy name. 2 Paschal Lamh, by God appointed, All our sins on thee were laid ; By almighty Love anointed, Thou hast full atonement made : All thy people are forgiven, Through the virtue of thy blood ; Open'd is the gate of heaven, Peace is made 'twixt man and God. 3 Jesus, hail ! enthroned in glory, There for ever to abide : All the heavenly host adore thee, Seated at thy Father's side : There for sinners thou art pleading, There thou dost our place prepare ; Ever for us interceding, Till in glory we appear. 4 Worship, honour, power, and blessing, Thou art worthy to receive ; Loudest praises without ceasing, Meet it is for us to give : Help, ye bright, angelic spirits ! Bring your sweetest, noblest lays ; Help to sing our Saviour's merits ; Help to chant ImmanuePs praise. HYMN 634. l. m. Christ glorified. \ ^\^THAT equal honours shall we bring ' * To thee, O Lord our God, the Lamb Since all the notes that angels singAre far inferior to thv Name. Sufferings, Sfc, of Christ. 581 2 Worthy is He that once was slain, The Prince of Peace, that groan'd and died : Worthy to rise, and live, and reign At his almighty Father's side. 3 Power and dominion are His due Who stood condemn'd at Pilate's bar ; Wisdom belongs to Jesus too, Though he was charged with madness here. 4 Immortal praises must be paid, Instead of scandal and of scorn ; While glory shines around his head, And a bright crown without a thorn. 5 Honour for ever to the Lamb, Who bore our sin, and curse, and pain ; Let angels bless his sacred Name, And every creature say, Amen! The same. 1 /^ OD is gone up on high, ^J With a triumphant noise ; The clarions of the sky

All power and majesty are thine : Assert thy worship and renown ; O all-redeeming God, come down ! 4 Come, and maintain thy righteous cause, And let thy glorious toil succeed , Dispread the victory of thy cross, Ride on, and prosper in thy deed ; Through earth triumphantly ride on, And reiarn in every heart alone Oo6 Incarnation, HYMN 640. cm. Praise to Christ. 1 /^OME, let us join our cheerful songo. ^-- / With angels round the throne ; Ten thousand thousand are their tongues, But all their joys are one. 2 " Worthy the Lamb that died," they cry, " To be exalted thus ! " " Worthy the Lamb ! " our hearts reply ; " For he was slain for us." 3 Jesus is worthy to receive Honour and power divine ; And blessings, more than we can give, Be, Lord, for ever thine ! 4 The whole creation join in one, To bless the sacred name Of Him that sits upon the throne, And to adore the Lamb. The Offices of Christ. 1 TOIN all the glorious names *" Of wisdom, love, and power, That ever mortals knew, That angels ever bore ; All are too mean to speak his worth, Too mean to set our Saviour forth. 2 But O, what gentle means, What condescending ways Doth our Redeemer use, To teach his heavenly grace ! My soul, with joy and wonder see What forms of love he bears for thee! 3 Array'd in mortal flesh The Cov'nant-Angel stands, Sufferings, Sfc, of Chris/. 587 And holds the promises And pardons in his hands ; Commission'd from his Father's throne, To make his grace to mortals known. 4 Great Prophet of my God, My lips shall bless thy name ; By thee the joyful news Of our salvation came ; The joyful news of sins forgiven, Of hell subdued, and peace with Heaven. 5 Be thou my Counsellor, My Pattern, and my Guide ; And through this desert land Still keep me near thy side : O let my feet ne'er run astray, Nor rove, nor seek the crooked way ! 6 I love my Shepherd's voice ; His watchful eye shall keep My wand'ring soul among The thousands of his sheep : He feeds his flock, he calls their names, His bosom bears the tender lambs. 7 Jesus, my great High -Priest,

The knowledge of thyself impart ; Our ear, our inmost soul we bow : Speak, Lord, thy servants hearken now. HYMN 644. Vs §• 6>s. Christ's Intercession. COMING through our great High-Priest, We find a pard'ning God : Jesu's Spirit in our breast Bears witness with the blood, 3J\) Incarnation, Speaks our Father pacified Toward every soul that Christ receives i Tells us, once our Surety died, And now for ever lives. 2 Christ for ever lives to pray For all that trust in him ; J my soul on Jesus stay, Almighty to redeem : He shall purify my heart, Who in his blood forgiveness have, All his hallowing power exert, And to the utmost save. 3 Basis of our steadfast hope, Saviour, thy ceaseless prayer Sanctifies and lifts us up To meet thee in the air : Yes, thine interceding grace Preserves us every moment thine, Till we rise to see thy face, And share the throne divine. HYMN 645. 4-6's §• 2-8'*. The Year of Jubilee. T3LOW ye the trumpet, blow *** The gladly solemn sound : Let all the nations know, To earth's remotest bound, The year of Jubilee is come; Return, ye ransom' d sinners, home. Jesus, our great High-Priest, Hath full atonement made : Ye weary spirits, rest ; Ye mournful souls, be glad ; The year, &c Sufferings, $•<?., of Christ. 591 3 Extol the Lamb of God, The all-atoning Lamb ; Redemption through his blood Throughout the world proclaim i The year, &c. 4 Ye slaves of sin and hell, Your liberty receive ; And safe in Jesus dwell, And blest in Jesus live : The year, &c. 5 Ye who have sold for nought Your heritage above, Receive it back unbought, The gift of Jesu's love : The year, &c. (5 The gospel trumpet hear, The news of heavenly grace ; And, saved from earth, appear Before your Saviour's face : The year, &c. HYMN 646. c. m. Christ's Compassion for the Tempted. 1 VJI7TTH joy we meditate the grace ' * Of our High -Priest above ; His heart is made of tenderness, His bowels yearn with love. 2 Touch'd with a sympathy within, He knows our feeble frame ; He knows what sore temptations mean For he hath felt the same. 3 He in the days of feeble flesh

^ O may thy love inspire my tongue ! Salvation shall be all my song ; And all my powers shall join to bless The Lord my strength and righteousness Ov2 Penitential Hymns. HYMN 660. c. m. " Lord, I believe ; help thou mine unbelief.'* 1 TTOW sad our state by nature is ! *■ ■*- Our sin, how deep it stains ! And Satan binds our captive souls Fast in his slavish chains. 2 But there's a voice of sovereign grace Sounds from the sacred word : " Ho, ye despairing sinners, come, # And trust upon the Lord ! " 3 My soul obeys the' Almighty's call, And runs to this relief: I would believe thy promise, Lord ; O help my unbelief! 4 To the blest fountain of thy blood, Incarnate God, I fly : Here let me wash my spotted soul From sins of deepest dye. 5 A guilty, weak, and helpless worm, Into thy hands I fall ; Be thou my strength and righteousness, My Saviour, and my all. HYMN 661. 8's&6's. The Love of Christ the sinner s Plea. 1 f ^ THOU who hast redeem'd of old, ^-J And bidd'st me of thy strength lay hold, And be at peace with thee ; Help me thy benefits to own, And hear me tell what thou hast done, O dying Lamb, for me. Penitential Hymns. u\Jo 2 Out of myself for help I go, Thy only love resolved to know ; Thy love my plea I make ; Give me thy love, 'tis all I claim ; Give, for the honour of thy name, Give, for thy mercy's sake. 3 Canst thou deny that love to me ? Say, thou incarnate Deity, Thou Man of Sorrows, say ; Thy glory why didst thou enshrine In such a clod of earth as mine, And wrap thee in my clay ? 4 Ancient of Days, why didst thou come, And stoop to a poor virgin's womb, Contracted to a span ? Flesh of our flesh why wast thou made, And humbly in a manger laid, The new-born Son of Man ? 5 Love, only Love thy heart inclined, And brought thee, Saviour of mankind, Down from thy throne above ; Love made my God a Man of grief, Distress' d thee sore for my relief: O Mystery of Love !

Fear not, Abraham; I am thy shield, and thy exceeding great reward." 1 npHE God of Abraham praise, A Who reigns enthroned above Ancient of everlasting days, And God of Love : Jehovah, Great I AM, By earth and heaven confest ; 1 bow and bless the sacred Name. For ever blest. 2 The God of Abraham praise, At whose supreme command, From earth I rise, and seek the joys At his right hand : I all on earth forsake, Its wisdom, fame, and power ; And Him my only portion make, My shield and tower. 010 The Experience, Sfc, 3 The God of Abraham praise, Whose all-sufficient grace Shall guide me all my happy days, In all my ways. He calls a worm his friend, He calls himself my God ; And he shall save me to the end, Through Jesu's blood. 4 He by himself hath sworn, I on his oath depend ; I shall, on eagles' wings up-borne, To heaven ascend : I shall behold his face, I shall his power adore, And sing the wonders of his grace For evermore. HYMN 670. p. m. 1 HT^HOUGH nature's strength decay, ■*■ And earth and hell withstand, To Canaan's bounds I urge my way, At his command. The watery deep 1 pass, With Jesus in my view ; And through the howling wilderness My way pursue. 2 The goodly land I see, With peace and plenty blest ; A land of sacred liberty, And endless rest. There milk and honey flow ; And oil and wine abound ; And trees of life for ever grow, With mercy crown' d. of Believers. Gil 3 There dwells the Lord our King, The Lord our Righteousness, Triumphant o'er the world and sin, The Prince of Peace ; On Sion's sacred height, His kingdom still maintains ; And glorious with his saints in light For ever reigns. 4 He keeps his own secure, He guards them by his side, Arrays in garments white and pure His spotless bride : With streams of sacred bliss, With groves of living joys, With all the fruits of Paradise, He still supplies. HYMN 671. p. m. 1 T3EF0RE the great Three-One -U They all exulting stand,

Bestow thy promised rest ; With purest love thy servant fill, And number with the blest. HYMN 711. l. m. For New Years Day. 1 INTERNAL source of every joy, -*-- ' Well may thy praise our lips employ, While in thy temple we appear, Whose goodness crowns the circling year. 644 Time, Death, and 2 The flowery spring*, at thy command, Embalms the air, and paints the land ; The summer-rays with vigour shine, To raise the corn, and cheer the vine. 3 Thy hand in autumn richly pours Through all our coasts redundant stores ; And winters, soften 'd by thy care, No more a face of horror wear. 4 Seasons, and months, and weeks, and days, Demand successive songs of praise : Still be the cheerful homage paid With opening light, and evening shade. 5 Here in thy house shall incense rise, As circling Sabbaths bless our eyes ; Still will we make thy mercies known Around thy board, and round our own. 6 O may our more harmonious tongue In worlds unknown pursue the song ; And in those brighter courts adore, Where days and years revolve no more. HYMN 712. c. m. The same. 1 O ING to the Great Jehovah's praise ! ^ All praise to him belongs : Who kindly lengthens out our days, Demands our choicest songs. 2 His providence hath brought us through Another various year : We all with vows and anthems new, Before our God appear. 3 Father, thy mercies past we own, Thy still continued care ; the future State. 645 To Thee presenting, through thy Son, Whate'er we have or are. 4 Our lips and lives shall gladly show The wonders of thy love, While on in Jesu's steps we go To see thy face ahove. 5 Our residue of days or hours Thine, wholly thine, shall be , And all our consecrated powers A sacrifice to thee : 6 Till Jesus in the clouds appear To saints on earth forgiven, And bring the grand sabbatic year, The Jubilee of heaven. The same 1 ^I^TTSDOM ascribe, and might, and praise, ' » To God, who lengthens out our days ; Who spares us yet another year, And makes us see his goodness here : O may we all the time redeem, And henceforth live and die to Him !

In presence of thy heavenly host, Thyself we faithfully require : Miscellaneous Hymns. G69 Come, Father, Son, and Holy Ghost, By blood, by water, and by lire, And till up all thy human shrine, And seal our souls for ever thine. HYMN 741. cm. At the Administration of Infant Baptism, 1 TTOW large the promise, how divine, -*■ -■- To Abr'am and his seed ! " I am a God to thee and thine, Supplying all their need." 2 The words of his extensive love From age to age endure ; The Angel of the Covenant proves And seals the blessing sure. 3 Jesus the ancient faith confirms, To our great father given ; He takes our children to his arms, And calls them heirs of heaven. 4 O God, how faithful are thy ways ! Thy love endures the same ; Nor from the promise of thy grace Blots out our children's name. HYMN 742. 6-7's. The same. 1 T ORD of all, with pure intent, JL^ From their tenderest infancy, In thy temple we present Whom we first received from thee : Through thy well-beloved Son, Ours acknowledge for thine own. t>7U Miscellaneous Hymns. 2 Seal'd with the baptismal seal, Purchased by the' atoning- blood, Jesus, in our children dwell, Make their heart the house of God : Fill thy consecrated shrine, Father, Son, and Spirit divine. HYMN 743. c. m. Children dedicated to Christ. 1 OEE Israel's gentle Shepherd stand ^ With all-engaging charms : Hark how he calls the tender lambs, And folds them in his arms ! 2 " Permit them to approach," he cries, " Nor scorn their humble name: For 'twas to bless such souls as these, The Lord of angels came." 3 We bring them, Lord, in thankful hands, And yield them up to thee ; Joyful that we ourselves are thine, Thine let our offspring be. HYMN 744. l. m. The Institution of a Gospel Ministry from Christ. 1 npHE Saviour, when to heaven he rose, ■*- In splendid triumph o'er his foes, Scatter'd his gifts on men below, And wide his royal bounties flow. 2 Hence sprung the' Apostles' honour' d name; Sacred beyond heroic fame : In lowlier forms, before our eyes, Pastors from hence, and teachers rise. 3 From Christ their varied gifts derive, And fed by Christ their graces live : Miscellaneous Hymns. 67 1

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.

2 Forgive me, Lord, for thy dear Son, The ill that I this day have done ; That, with the world, myself, and thee, I, ere I sleep, at peace may be. Miscellaneous Hymns. 66 1 3 Teach me to live, that I may dread The grave as little as my bed ; Teach me to die, that so I may Rise glorious at the awful day. 4 O let my soul on thee repose ! And may sweet sleep mine eyelids close ; Sleep that shall me more vigorous make, To serve my God when I awake. 5 If in the night I sleepless lie, My soul with heavenly thoughts supply ; Let no ill dreams disturb my rest, No powers of darkness me molest. HYMN 759. l. m. The df/hig Malefactor 's Prayer. 1 r\ THOU that hangedst on the tree, ^-* Our curse and sufferings to remove, Pity the souls that look to thee, And save us by thy dying love. 2 We have no outward righteousness, No merits or good works, to plead ; We only can be saved by grace ; Thy grace will here be free indeed. 3 Save us by grace, through faith alone, A faith thou must thyself impart ; A faith that would by works be shown, A faith that purines the heart. 4 A faith that doth the mountains move, A faith that shows our sins forgiven, A faith that sweetly works by love, And ascertains our claim to heaven. bo 2 Miscellaneous Hymns. 5 This is the faith we humbly seek, The faith in thy all-cleansing blood ; That blood which doth for sinners speak, O let it speak us up to God ! HYMN 760. l. m. 1 /^ANST thou reject our dying prayer, ^-/ Or cast us out who come to thee ? Our sins, ah ! wherefore didst thou bear? Jesus, remember Calvary ! 2 Number'd with the transgressors thou, Between the felons crucified, Speak to our hearts, and tell us now, Wherefore hast thou for sinners died ? 3 For us wast thou not lifted up ? For us a bleeding victim made ? That we, the abjects we, might hope, Thou hast for all a ransom paid. 4 O might we, with believing eyes, Thee in thy bloody vesture see ; And cast us on thy sacrifice ! Jesus, my Lord, remember me!

Devote our every hour to thee : Speak but the word, our souls shall wake, And sing with cheerful melody ; Thy praise shall our glad tongues employ, And every heart shall dance for joy. 4 Shout in the midst of us, O King Of saints, and make our joys abound ; Let us exult, give thanks, and sing, And triumph in redemption found : We ask for every waiting soul, O let our glorious joy be full ! 5 O may we all triumphant rise, With joy upon our heads return, And far above those nether skies, By thee on eagles' wings upborne, Through all yon radiant circles move And gain the highest heaven of love ! Miscellaneous Hymns. Oo7 HYMN J67. c. m. The same. 1 TOIN, all ye ransom' d sons of grace, J The holy joy prolong, And shout to the Redeemer's praise A solemn midnight song. 2 Blessing, and thanks, and love, and might Be to our Jesus given, Who turns our darkness into light, Who turns our hell to heaven. 3 Thither our faithful souls he leads, Thither he bids us rise, With crowns of joy upon our heads To meet him in the skies. HYMN 768. c. m. " There is forgiveness with thee, that thou may est he feared y 1 /^AUT of the depth of self despair, V-/ To thee, O Lord, I cry ; My misery mark, attend my prayer, And bring salvation nigh. 2 If thou art rigorously severe, Who may the test abide ? Where shall the man of sin appear, Or how be justified ? 3 But, O forgiveness is with thee, That sinners may adore; With filial fear thy goodness see, And never grieve thee more. 4 My soul, while still to Him it flies, Prevents the morning ray : O that his mercy's beams would rise, And bring the gospel day ! boo Miscellaneous Hymns. 5 Ye faithful souls, confide in God, Mercy with Him remains ; Plenteous redemption through his blood, To wash out all your stains. 6 His Israel himself shall clear, From all their sins redeem ; The Lord our righteousness is near, And we are just in Him. HYMN 769. 4-6'* Sf 2-8Y A. Song of Praise to the Messed Trinity. 1 r GIVE immortal praise 1 To God the Father's love, For all my comforts here,

418, 423, 426-432, 434, 530, 576, 586 Diseased by sin, 131-133, 135, 136, 395-397 Dismissal, 560 Dissolution of all things, 63, 64, 536 Divinity of Christ. See ChrLt. Dominion over sin desired, 416 enjoyed, 230, 419 Drawings of the Spirit, 97 Drunkards, swearers, &c, redeemed, 36, 203 Dying saint encouraged, 725 Effusion of the Spirit, 36, 457, 506 £Wofthe world, 57, 61, 64 Enemies of the righteous, 272, 274, 275 Enjoyment of Christ, 390, 407 Entire sanctification, prayers for, 340, 341, 343, 344, 346, 350, 351, 354, 357, 358, 361, 366, 367, 377, 384, 385, 412, 413- 417, 523,525,530 the promise of, pleaded, 342, 345, 356, 360, 362, 380, 391, 401 Espousals to Christ, remembered, 600 Establishment in grace, 228, 254 Eternal happiness, 67, 73-76 Eternal misery, 80, 181 Eternity o\ God, 41, 90, 240 Evening hymns, 83, 227, 287, 758 Example of Christ, 322, 330,529 of a master to his family, 471, 472 Excellency of religion, 14, 19-21 Exhorting to turn to God, 1, 6-8, 31, 32, 36 Fainting 9 inner, 120, 134 Faith, Christ the author and giver of, 95, 118, 122 powerful, 95, 142, 192, 267, 269, 272, 278, 335, 342, 300, 372,401 prayer for, 85, 148, 150, 342, 455, 660, 666, 759 shown by works, 521 the fight of, 266-274, 277, 314, 315, the life of, 196 Faithfulness of believers, 318-320 of God, 5, 142, 157, 179, 288, 348, 360, 559 Fall of man, 98, 150 Fallen, intercession for the, 459, 461, 462 Falling from grace, possible, 317 Family of God, 735 religion, 739 worship, 739 Father, God a, 12, 235 hymn to the, 561 Fear of God, or Godly Fear, 172, 306-310, 313,319, 320 Fear of m;m, 279 Feast of the Gospel, 2, 4, 9 Fellowship of saints, 16, 17,430, 487, 489- 491, 500, 503, 504, 510, 514, 515, 518, 521, 522-527 Fellowship with Christ. See Union. Fiery trial, 286, 292, 329, 335-339 Fighting, believers, 69, 266-270, 273, 293, 314, 315 Fire of the Holy Spirit, 323, 327, 351, 361, 373, 374, 399, 412, 414, 456, 457, 493, 494, 513, 528 Flock of Christ, 13, 62, 501 Followers of Christ, 480, 491, 515, 539 Following Christ, 222, 332, 338, 339, 484, Fools made wise by Christ, 211, 212 Forbearance of God with sinners, 161, 168, 171, 172, 182 Forgiveness enjoyed, 96 implored, 82, 97, 119, 121, 123-125,

Ilein of salvation, 67, 125, 374 Hell described, 80 dreaded, 181 Help implored, 3.32, ,"3-3 1High Priest, 186, 194, 275, 190 Hindrances to salvation, 152 Holiness, 18, 840, 363, 369, 375, 381 384 391, 392, 406, 408, 427, 522, 525 ' Holiness of God, 2 1-7, 571, 572 Holy Spirit, Divinity of the, 255, 619 indwelling of, 423 prayer for the, 377, 650-652, 654, 657 658 ' prayer to, for sanctifying jn-ace, \rk 351, 374, 376 work of, 649, 650-658 Hope, 172, 345, 404-406, 488 Hope of glory, 356, 357, 491, 497-499, 535 566, 626, 733, 734, 752 House above, stability of, 67 Humility, 184, 185, 206, 247, 316, 3 1-3, Hungering after righteousness, 134, 304 374, 378, 437 Ignorance, 211, 212. See Blindness and Darkness. Image of God desired, 18, 109, 110 3 12 347, 353, 368, 371, 514 enjoyed, 401, 480 Impenitence, 63, 83, 105 Importunity, 164, 295, 299 Impotency, 1 26, 435 Incarnation, 31, 194, 195, 215, 220 413 601-605, 607, 609, 661, 691 Indwelling sin, freedom from, 288, 359 367, 368, 382, 383, 387-389, 391, 399,' 406, 409, 410, 412-414, 416, 417 Inheritance above, 67 Inspiration, 87, 89, 255 Instability, 183, 355 Instruction, 211, 212, 358 Insufficiency of our righteousness, 92, 132, Intercession for England, 453, 460, 463 464, 466 for Heathens, 444, 445 for Jews, 450-452, f><)2 for Mahometans, 443 for penitents, 462 of believers for sinners, 81-83, !) 1441, 442 of Christ, 5, 100, 106, 127. 168, 202, 390, 627, 633, 644, 646 Invitation to sinners, 2-5, 9, 10, 20, 29-32 Israel, passage of, out of Egypt, 223 Jeshurun's God, 407 Jews, salvation of the, 450-452 Joy of believers. See Rejoicing, Happiness, &c. Joy in heaven, 596 Jubilee, 645 ' Judgment described, 51-56, 59, 65, 66, 565, preparation for, 44, 55, 59, 63-66 Judgments, national, 60, 62 Justification, 127, 189, 190, 192, 201 20'? 215, 217, 394, 593. See Pardon and Forgiveness. Kept by Christ, 187, 188, 200, 209, 281, *82, 483 King, Christ a, 1, 12, 56, 107, 195, 211 219, 275-277, 280, 352, 539, 629, 634-^ 639, 612, 689-692, 695, 697, 703 God a, 589 King, prayer for the, 464, 465, 755 Kingdom of Christ, 636-639, 689-692 694 697, 747. See Dominion. Kingdom of grace, 15, 134, 220, 248, 251 275, 352, 399, 418, 423, 447, 488, 496,' 524, 525 '

Morning hymns, 156, 306, 324, 757 Mountain of sin, 382, 417 Mourners blessed, 1, 120, 134 Mourning for the fallen, 461, 462 Music, t lie abuse of, deprecated, 204 Mystery of Providence. 559 of rede-mption, 201 of the Trinity, 256, 259, 260 Name of Christ, dear to sinners, 37, 113,116, 128, 140, 141, 206, 209,238, 269 praying therein, 121, 298, 394 salvation, 209 to be extolled, 557 Name of God, 597 Nation, church the safety of a, 579 our privileges as a, 466 prayer for, 453-455, 463, 464 Nativity of Christ, 565. See Incarnation. New Birth. See Regeneration. New-Year's Day, 42, 46, 168, 170-172, 178, 179, 182, 185-188,709-712,713 Obedience of believers, 324, 325, 327, 357, 495, 511, 529 Offices of Christ, 193-195, 202, 207, 209, Old Adam, the death of the, 362 Omnipotence, 138, 139, 223, 226, 240, 244, 273, 284 Omnipresence, 117, 239, 287, 591 Omniscience, 239, 502, 590, 591 Opening a place of worship, 736 Pardon of sin, 11, 77, 93, 206, 245. See Forgiveness and Justification. Parents requesting aid, 467--469 Parting of Christians, 533-537, 539, 560 Paschal Lamb, 617, 633 Pastoral ministry, instituted by Christ, Patience, 333-339 Peace with God desired, 123, 124 Peace, national, 442, 447, 448 universal, 449 Penitents, praying, 109, 112, 116, 117, 132, 150, 151, 416, 417, 659,660-665, 667, Pentecost, 86, 456, 457, 653 Perfect love, 354, 367, 368, 370, 375, 389, 404, 408 Perfection, Christian, 363, 369, 370, 381, 391, 393, 401, 402, 404, 406-409, 512 Perfections of God, 570. See Attributes. Persecution, 304, 310, 311, 439, 4S3 Perseverance, 69, 71, 483 Peter, the fall of, 101, 106 Physician, Christ a, 112, 114, 395-397 Pilgrimage of believers, 68, 71, 497, 498 Pilgrims, 686 Pleasantness of religion, 12-15, 19-21, 222, 488, 491, 499 Pleasure of public worship, 738 Pleading with Christ for mercy, 144-146, 151, 155, 157, 163, 164, 167, 661 Pool of Bethesda, 131, 166 Power of grace, 158, 2U3, 206 Praise offered to God, 221, 222, 224-226, 232, 241-243, 246, 253, 275, 287, 564, 576, 578, 579, 597, 598, 699, 711-714 for and by his works, 223, 225, 226, 23 1, 239 to the Redeemer, 595, 600, 639, 640 Prayer, 282, 294-297, 299, 301, 303, 312, for divine illumination, 87-89, 121, 122, 130, 148, 156 for faith, 85, 118, 122, 150 for perishing sinners, 82 for repentance, 81, 83, 99, 100-107, for seriousness, 55, 59

for the enjoyment of forgiveness, 97, 123-125 for the success of the Gospel, 84 necessity of perseverance in, 295, 297, 299, 301, 303 private, 1 19 prevalence of, 140, 144, 298 the Spirit of, desired, 294, 296, 299 Preacher, concerned to save sinners, 279, Preachers, blessing on, 747 faithfulness of, 30, 279, 439, 410 infirm and aged, 356 in general, 33, 34, 89, 231, 424, 439, Preparation for meeting God, the business of life, 55, 59, 65,512 Presence of God in his church, 493, 520 Preserving grace, 210 Preservation from spiritual enemies, 200, Priesthood of Christ, 193, 211, 627 Priests, clothed with salvation, 446 Priests and Kings, 423 Primitive Christianity, 16, 17 Prince, Christ a, 101, 105, 107 Prisoner of hope, 123, 129, 144, 150, 380, Private prayer, 119 Prodigal's return, 9, 178, 191 Prophet, Christ a, 193, 211, 212, 641-6 43 Prosperity of the church, 687 Protection, 272, 276, 292, 305, 335, 348, 407, 556 Providence, 224, 225, 227, 229, 231, 233, 236, 238, 239, 241, 243, 245, 289, 496, 570, 584, 585, 589, 592, 673-675 mystery of, 559 trusting in, 673-675 Publican, prayer of the, 101 Public worship, 541, 573-575, 577, 579, Purity desired, 284, 304, 361, 391, 410, 414, 417, 512, 688 Quickening, Spirit and Word, 136, 360, 362, 366, 419 Race, Christian, 46, 71, 311, 312, 495, 498, Ransom, Christ a, 190, 330, 444, 445 Ransomed, 386, 497 Reconciliation, 11, 123, 252, 400 Redemption, 565, 595, 601, 613, 625, 661 ; general, 25, 33-35, 39, 90, 129, 149, 190, 378, 444, 445 found, 189-191, 197-202, 206, 217 Refuge, 143, 175, 290, 292, 331, 407, 678 Regeneration, 83, 109, 110, 158, 159,303, 340, 351 Rejoicing of believers, 19, 198, 199, 539. See Happiness of. Reliance on Christ, 92, 131, 132, 142, 143, 163, 217, 312, 335, 436, 508 Religion, internal, 95, 96, 364 Renewal in holiness, desired, 18 Repentance, 9, 99-106 the gift of God, 99-107, 710 Resignation, 335. See Patience. Rest in Christ, 116, 296, 337, 388, 403, Restoration, 98, 109, 110, 169, 256, 402 Resurrection of Christ, 420, 553, 628, 629 Resurrection, of believers, joyful, 58, 60, 65 of the body, 718-721, 726 spiritual, 290, 360 Returning to Christ, 178, 182, 186, 191 Reverence, 307, 316, 353, 358, 369, 425, 494 Revival of religion, 40, 82, 203, 493

A country of joy 465 A drop of that . 479 A faith that doth 681 A faithful witness 414 A glance of thine 531 A goodly, formal 93 A guilty, weak . 602 A heart in every . 324 A heart resign'd . 324 A heart thy joys . 323 A hidden God . 128 A house we call . 69 A humble, lowly. 324 A land of corn . 385 A law shall soon 111 A lifeless form we 425 A mystical plural- 246 A pardon written 15 A patient, a vie- . 335 A poor blind child 159 A poor unloving . 143 A rest where all 383 A Saviour born, in 557 A servant's form 583 A sinner saved . . 442 A spark of that . 479 A spectacle to .413 A stranger in the . 660 A thousand ages . 44 A touch, a word, a 377 A vile backsliding 350 Abba, Father . . 373 Absent, alas . . 77 Absent from thee 151 Absolute, unchan- 623 Abundant sweet- 411 Acceptance thro* . 376 Accepted in the . 565 According to his 500 According to our 372 Adam descended 36 Adam's likeness 556 After all that 1 . 178 After my lowly . 23 Again thou didst . 246 Ah ! canst thou . 174 Ah ! do not of my 35 Ah! give me, Lord 99 Ah ! give me this 32 Ah ! give to all . 187 Ah ! leave us not 596 Ah, Lord! enlarge 31 Ah, Lord-- if thou 131 Ah, no ; I still may 81

Me with that rest- 293 Meek, simple fol- 21 Meeken my soul . 293 Meet it is, and just 402 Men of worldly, low 475 Merciful God, how 645 Merciful God, thy- 241 Mercy and grace 409 Mercy for all who 414 Mercy he doth for 143 Mercy I ask, to seal 123 Mercy o'er thy . 238 Mercy then there 163 Mercy who show 293 Mercy, with love 231 Messiah, Prince of 292 Might I enjoy . 538 Might lin thy sight 101 Might we now with 175 Mild he lays his . 556 Millions more thou 238 Mindful of thy cho-516 Mine own and not 655 Misers, for you his 39 Mollify our harsher 502 More and more let 449 More dear than life 411 More favour'd than 273 More hard than 357 More of thy life . 328 More than conquer- 79 Moses thy back- . 273 Mountains, alas . 444 Move, and actuate 482 My days are short- 651 My dying Saviour 328 My earth thou . 386 My every weak . 403 My Father God . 595 My flesh, which . 621 My God and my 10 My God, how . 533 My God, in Jesus 122 My God is my . 196 My God is recon- 198 My gracious Mas- 7 My gracious Sa- 606 My heart shall . 539 My heart thou . 324 My heart, which 377 My humbled soul 180 My life, my blood 268 My life, my portion 135 My lips shall . . 545 My Lord and God 350 My Lord in my be- 282 My loving God . 608 My message as from 9 My mind, by thy 592 My nature every 299 My nature I obey'd 93 Aly old affections 347 My one desire be 135 My pardon 1 claim 567 Me to retrieve from 256 .My peace, my life 358 My prayer hath . 138 My remnant of days 225 My Saviour, how 28 My Saviour, thou 128 My sin and naked- 93 My sin's incurable 377 My solemn engage-674 My soul and all its 222 My soul breaks out 394 My soul draws nigh412 My soul lies hum- 601 My soul obeys . 602 My soul, while . 687 My soul with thy 298 My soul would . 207 My spirit, Lord . 300 My steadfast soul 346 My stony heart .

Pain and sickness 163 Pardon, and grace 314 Pardon'd forall that354 Parent of good, thy 234 Part of his church 509 Part of thy name . 252 Partakers of the . 497 Paschal Lamb, by 580 Passion, and appe- 282 Patient th' appoint- 74 People aud realms 633 Perfect, then, the 112 Perfect then thy . 383 Permit them to . 670 Persist to save my 410 Persons thou dost 163 Pity and heal my 129 Pity from thine eye 166 Pity he day of fee- 431 Pity to my dying 112 Place no longer let '284 Plant, &; root, and 338 Plant thy heav'nly 516 Plead we thus for 485 Pleasure, & wealth 315 Plenteous grace . 141 Plenteous he is in 142 Plenteous of grace 597 Poor, alas! thou 108 Poor and vile in my 236 Poor debtors, by our 17 Poor outcasts of . 206 Poor worms of earth435 Pour out the pro- 630 Pour out your souls256 Power & dominion 581 Power is all to . 627 Power o'er the . 397 Powerful Advocate 247 Praise God from 635 Praise him, extol- 557 Pray we on, when 285 Pray without ceas- 255 Prepare, and then 152 Present alike in . 230 Pre-ent we know 453 Present we still in 501 Preserve the erea- 248 Preserved through 223 Primeval beauty . 41 Prisoner of hope, to 121 Pris'nersof liope,be3r 4 Proclaim salvation 553 PAGEl PAGE Pronounce the glad450 Saviour of men, thy 268 Prophet, and Priest 105 Saviour of my soul 112 Prophet, to me re- 190|Saviour, Prince . 104 Pure love to God 398 Saviour, to me in 102 Purge me from . 374 Saviour, to thee my 396 | Saviour, where'er 321 Raised by the . 74 Saw ye not the .211 Rather Twould in 297 j Say, are your . . 679 Rather this hour 436 .Scatter the last .328 Ready for all thy 312 Scatter'd o'er all . 22 Ready for you the 15jScatter'd through 429 Ready the Father 15 Seal'd with the .670 Ready the Spirit of 15. Seasons & months 644 Ready thou art the 39 Seated at God's . 529 Redeem thy mis- 680, Secure us of his . 678 Refining fire, go . 346; See all your sins on 8

Tliou wilt not break 154 Though eartli and 382 Though 1 have 157, 601 Though 1 have mostl 57 Though in afflic- 260 Though late, I all 135 Though my sins as 109 Though nature . 621 Though seventeen 379 Though the sons of 627 Though waves and 185 Three in person . 671 Three Persons . 249 Thrice blessed . 317 Thrice comfortable 615 Thrice holy ! thine 234 Through all eter- 548 Through all his . 532 Through every . 548 Through fire and . 410 Through grace we 203 Through hidden . 548 Through Jesu's . 653 Through much dis-265 Through pride and 449 Through thee we . 500 Through thee, who 74 Through waves and 614 Throughout the . 683 Throughout thedes-568 Throughout the uni-242 Throughout the . 209 Thus Abraham, the 187 Thus doth the' . 564 Thus low the Lord 575 Thus may I pass 301 Thus may I show 349 Thus while we b - 463 Thy all-surround- 546 Thy arm, Lord, is 370 Thy blight example 308 Thy call I exult to 80 Thy call if I ever 161 Thv condescending 134 Thy death hath . 158 Thy death supports 647 Thy everlasting . 613 Thy every sufFering3l4 Thy faithful, wise 277 Thy fatherly chas- 426 Thy favour, and thy 243 Thy feet were nail'd 39 Thy gifts, alas . 394 Thy glories blaze 219 Thy glorious face 124 Thv glorious name 240 Thy Godhead . 593 Thy golden sceptre 130 Thy good and holy 550 Thy goodness and 24 I Thy grace I Ian- 118 Thy gracious readi- 15u Thy baud, how wide218 Thy hand in au- 644

2 Other refuge have I none; hangs my helpless soul on thee; leave, ah! leave me not alone, still support and comfort me. All my trust on thee is stayed, all my help from thee I bring; cover my defenseless head with the shadow of thy wing.

3. The dear tokens of his passion Still his dazzling body bears, Cause of endless exultation To his ransomed worshipers; With what rapture, With what rapture, With what rapture Gaze we on those glorious scars.

4. Finish, then, thy new creation; Pure and spotless let us be; Let us see thy great salvation Perfectly restored in thee; Changed from glory into glory Till in Heav'n we take our place, Till we cast our crowns before thee, Lost in wonder, love, and praise!

My strength is gone, my nature dies, I sink beneath Thy weighty hand, Faint to revive, and fall to rise; I fall, and yet by faith I stand; I stand and will not let Thee go Till I Thy Name, Thy nature know.

5. But "the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye did it unto me." What a declaration this! worthy to be had in everlasting remembrance. May the finger of the living God write it upon all our hearts! I would take occasion from hence, First, to make a few reflections on good works in general: Secondly, to consider in particular that institution for the promotion of which we are now assembled: And, in the Third place, to make a short application. I. 1. And, First, I would make a few reflections upon good works in general. I am not insensible, that many, even serious people, are jealous of all that is spoken upon this subject: Nay, and whenever the necessity of good works is strongly insisted on take for granted that he who speaks in this manner is but one remove from Popery. But should we, for fear of this or of any other reproach, refrain from speaking "the truth as it is in Jesus" Should we, on any consideration, "shun to declare the whole counsel of God" Nay, if a false prophet could utter that solemn word, how much more may the Ministers of Christ, "We cannot go beyond the word of the Lord, to speak either more or less!" 2. Is it not to be lamented, that any who fear God should desire us to do otherwise and that, by speaking otherwise themselves, they should occasion the way of truth to be evil spoken of I mean, in particular, the way of salvation by faith; which, on this very account, is despised, nay, had in abomination, by many sensible men. It is now above forty years since this grand scriptural doctrine, "By grace ye are saved through faith," began to be openly declared by a few Clergymen of the Church of England. And not long after, some who heard, but did not understand, attempted to preach the same doctrine, but miserably mangled it; wresting the Scripture, and "making void the law through faith."

7. But that the generality of men were not one jot wiser in ancient times than they are at the present time we may easily gather from the most authentic records. One of the most ancient nations concerning whom we have any certain account is the Egyptian. And what conception can we have of their understanding and learning when we reflect upon the objects of their worship These were not only the vilest of animals, as dogs and cats, but the leeks and onions that grew in their own gardens. Indeed, I knew a great man (whose manner was to treat with the foulest abuse all that dared to differ from him: I do not mean Dr. Johnson -- he was a mere courtier compared to Mr. Hutchinson) who scurrilously abused all those who are so void of common sense as to believe any such thing concerning them. He peremptorily affirms, (but without condescending to give us any proof,) that the ancient inhabitants of Egypt had a deep hidden meaning in all this. Let him believe it who can. I cannot believe it on any man bare assertion. I believe they had no deeper meaning in worshipping cats than our schoolboys have in baiting them. And I apprehend, the common Egyptians were just as wise three thousand years ago as the common ploughmen in England and Wales are at this day. I suppose their natural understanding like their stature, was on a level with ours, and their learning, their acquired knowledge, many degrees inferior to that of persons of the same rank either in France, Holland, or Germany. 8. However, did not the people of former times greatly excel us in virtue This is the point of greatest importance; -- the rest are but trifles in comparison of it. Now, is it not universally allowed, that every age grows worse and worse Was it not observed by the old heathen poet, almost two thousand years ago, -- Aetas parentum pejor avis tulit Nos nequiores, mox daturos Progeniem vitiosiorem That is, in plain prose, "The age of our parents was more vicious -- than that of our grandfathers; our age is more vicious than that of our fathers; we are worse than our fathers were, and our children will be worse than us."

On Faith "Without faith it is impossible to please him." Heb. 11:6. 1. But what is Faith It is a divine "evidence and conviction of things not seen;" of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any eminent writer that has given a full and clear account of the several sorts of it, among all the verbose and tedious treatises which have been published upon the subject. 2. Something indeed of a similar kind has been written by that great and good man, Mr. Fletcher, in his "Treatise on the various Dispensations of the Grace of God." Herein he observes, that there are four dispensations that are distinguished from each other by the degree of light which God vouchsafes to them that are under each. A small degree of light is given to those that are under the heathen dispensation. These generally believed, "that there was a God, and that he was a rewarder of them that diligently seek him." But a far more considerable degree of light was vouchsafed to the Jewish nation; inasmuch as to them "were entrusted" the grand means of light, "the oracles of God." Hence many of these had clear and exalted views of the nature and attributes of God; of their duty to God and man; yea, and of the great promise made to our first parents, and transmitted by them to their posterity, that "the Seed of the woman should bruise the serpent's head."

3. But above both the heathen and Jewish dispensation was that of John the Baptist. To him a still clearer light was given; and he himself "a burning and shining light." To him it was given to "behold the Lamb of God, that taketh away the sin of tile world." Accordingly our Lord himself affirms, that "of all which had been born of women," there had not till that time arisen "a greater than John the Baptist." But nevertheless he informs us, "He that is least in the kingdom of God," the Christian dispensation, "is greater than he." By one that is under the Christian dispensation, Mr. Fletcher means one that has received the Spirit of adoption; that has the Spirit of God witnessing "with his spirit, that he is a child of God." In order to explain this still farther, I will endeavour, by the help of God, First, To point out the several sorts of faith: And, Secondly, to draw some practical inferences. I. In the First place, I will endeavour to point out the several sorts of faith. It would be easy, either to reduce these to a smaller number, or to divide them into a greater. But it does not appear that this would answer any valuable purpose. 1. The lowest sort of faith if it be any faith at all, is that of a Materialist, -- a man who, like the late Lord Kames, believes there is nothing but matter in the universe. I say, if it be any faith at all: for, properly speaking, it is not. It is not "an evidence or conviction of God," for they do not believe there is any; neither is it "a conviction of things not seen," for they deny the existence of such. Or if, for decency's sake, they allow there is a God, yet they suppose even him to be material. For one of their maxims is, Jupiter est quodcunque vides. "Whatever you see, is God." Whatever you see! A visible, tangible god! Excellent divinity! Exquisite nonsense!

2. The Second sort of faith, if you allow a Materialist to have any, is the faith of a Deist. I mean, one who believes there is a God, distinct from matter; but does not believe the Bible. Of these we may observe two sorts. One sort are mere beasts in human shape, wholly under the power of the basest passions, and having "a downright appetite to mix with mud." Other Deists are, in most respects, rational creatures, though unhappily prejudiced against Christianity: Most of these believe the being and attributes of God; they believe that God made and governs the world; and that the soul does not die with the body, but will remain for ever in a state of happiness or misery. 3. The next sort of faith is the faith of Heathens, with which I join that of Mahometans. I cannot but prefer this before the faith of the Deists; because, though it embraces nearly the same objects, yet they are rather to be pitied than blamed for the narrowness of their faith. And their not believing the whole truth, is not owing to want of sincerity, but merely to want of light. When one asked Chicali, an old Indian Chief, "Why do not you red men know as much as us white men" he readily answered, "Because you have the great Word, and we have not." 4. It cannot be doubted, but this plea will avail for millions of modern Heathens. Inasmuch as to them little is given, of them little will be required. As to the ancient Heathens, millions of them, likewise were savages. No more therefore will be expected of them, than the living up to the light they had. But many of them, especially in the civilized nations, we have great reason to hope, although they lived among Heathens, yet were quite of another spirit; being taught of God, by His inward voice, all the essentials of true religion. Yea, and so was that Mahometan, and Arabian, who, a century or two ago, wrote the Life of Hai Ebn Yokdan. The story seems to be feigned; but it contains all the principles of pure religion and undefiled.

5. But, in general, we may surely place the faith of a Jew above that of a Heathen or Mahometan. By Jewish faith, I mean, the faith of those who lived between the giving of the law and the coming of Christ. These, that is, those that were serious and sincere among them, believed all that is written in the Old Testament. In particular, they believed that, in the fulness of time, the Messiah would appear, "to finish the transgression, to make an end of sin, and bring in everlasting righteousness." 6. It is not so easy to pass any judgment concerning the faith of our modern Jews. It is plain, "the veil is still upon their hearts" when Moses and the Prophets are read. The god of this world still hardens their hearts, and still blinds their eyes, "lest at any time the light of the glorious gospel" should break in upon them. So that we may say of this people, as the Holy Ghost said to their forefathers, "The heart of this people is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them." (Acts 28:27.) Yet it is not our part to pass sentence upon them, but to leave them to their own Master. 7. I need not dwell upon the faith of John the Baptist, any more than the dispensation which he was under; because these, as Mr. Fletcher well describes them, were peculiar to himself. Setting him aside, the faith of the Roman Catholics, in general, seems to be above that of the ancient Jews. If most of these are volunteers in faith, believing more than God has revealed, it cannot be denied that they believe all which God has revealed, as necessary to salvation. In this we rejoice on their behalf: We are glad that none of those new Articles, which they added, at the Council of Trent, "to the faith once delivered to the saints, does so materially contradict any of the ancient Articles, as to render them of no effect.

8. The faith of the Protestants, in general, embraces only those truths as necessary to salvation, which are clearly revealed in the oracles of God. Whatever is plainly declared in the Old and New Testament is the object of their faith. They believe neither more nor less than what is manifestly contained in, and provable by, the Holy Scriptures. The word of God is "a lantern to their feet, and a light in all their paths." They dare not, on any pretence, go from it, to the right hand or to the left. The written word is the whole and sole rule of their faith, as well as practice. They believe whatsoever God has declared, and profess to do whatsoever he hath commanded. This is the proper faith of Protestants: By this they will abide, and no other. 9. Hitherto faith has been considered chiefly as an evidence and conviction of such or such truths. And this is the sense wherein it is taken at this day in every part of the Christian world. But, in the mean time, let it be carefully observed, (for eternity depends upon it,) that neither the faith of a Roman Catholic, nor that of a Protestant, if it contains no more than this, no more than the embracing such and such truths, will avail any more before God, than the faith of a Mahometan or a Heathen; yea, of a Deist or Materialist. For can this "faith save him" Can it save any man either from sin or from hell No more than it could cave Judas Iscariot: No more than it could save the devil and his angels; all of whom are convinced that every title of Holy Scripture is true. 10. But what is the faith which is properly saving; which brings eternal salvation to all those that keep it to the end It is such a divine conviction of God, and the things of God, as, even in its infant state, enables every one that possesses it to "fear God and work righteousness." And whosoever, in every nation, believes thus far, the Apostle declares, is "accepted of him." He actually is, at that very moment, in a state of acceptance. But he is at present only a servant of God, not properly a son. Meantime, let it be well observed, that "the wrath of God" no longer "abideth on him.'

4. The book which, next to the Holy Scripture, was of the greatest use to them, in settling their judgment as to the grand point of justification by faith, was the book of Homilies. They were never clearly convinced that we are justified by faith alone, till they carefully consulted these, and compared them with the sacred writings, particularly St. Paul's Epistle to the Romans. And no Minister of the Church can, with any decency, oppose these; seeing at his ordination he subscribed to them, in subscribing the thirty-sixth Article of the Church. 5. It has been frequently observed, that very few were clear in their judgment both with regard to justification and sanctification. Many who have spoken and written admirably well concerning justification, had no clear conception, nay, were totally ignorant, of the doctrine of sanctification. Who has wrote more ably than Martin Luther on justification by faith alone And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it In order to be thoroughly convinced of this, of his total ignorance with regard to sanctification, there needs no more than to read over, without prejudice, his celebrated comment on the Epistle to the Galatians. On the other hand, how many writers of the Romish Church (as Francis Sales and Juan de Castaniza, in particular) have wrote strongly and scripturally on sanctification, who, nevertheless, were entirely unacquainted with the nature of justification! insomuch that the whole body of their Divines at the Council of Trent, in their Catechismus ad Parochos, (Catechism which every parish Priest is to teach his people,) totally confound sanctification and justification together. But it has pleased God to give the Methodists a full and clear knowledge of each, and the wide difference between them.

10. But what am I Unquestionably I am something distinct from my body. It seems evident that my body is not necessarily included therein. For when my body dies, I shall not die: I shall exist as really as I did before. And I cannot but believe, this self-moving, thinking principle, with all its passions and affections, will continue to exist, although the body be mouldered into dust. Indeed at present this body is so intimately connected with the soul. that I seem to consist of both. In my present state of existence, I undoubtedly consist both of soul and body: And so I shall again, after the resurrection, to all eternity.

On Discoveries Of Faith "Now faith is the evidence of things not seen." Heb. 11:1. 1. For many ages it has been allowed by sensible men, Nihil est in intellectu quod non fuit prius in sensu: That is, "There is nothing in the understanding which was not first perceived by some of the senses." All the knowledge which we naturally have is originally derived from our senses. And therefore those who want any sense cannot have the least knowledge or idea of the objects of that sense; as they that never had sight have not the least knowledge or conception of light or colours. Some indeed have of late years endeavoured to prove that we have innate ideas, not derived from any of the senses, but coeval with the understanding. But this point has been now thoroughly discussed by men of the most eminent sense and learning. And it is agreed by all impartial persons that, although some things are so plain and obvious that we can very hardly avoid knowing them as soon as we come to the use of our understanding, yet the knowledge even of these is not innate, but derived from some of our senses. 2. But there is a great difference between our senses, considered as the avenues of our knowledge. Some of them have a very narrow sphere of action, some a more extensive one. By feeling we discern only those objects that touch some part of our body; and consequently this sense extends only to a small number of objects. Our senses of taste and smell (which some count species of feeling) extend to fewer still. But on the other hand our nobler sense of hearing has an exceeding wide sphere of action; especially in the case of loud sounds, as thunder, the roaring of the sea, or the discharge of cannon; the last of which sounds has been frequently heard at the distance of near an hundred miles. Yet the space to which the hearing itself extends is small, compared to that through which the sight extends. The sight takes in at one view, not only the most unbounded prospects on earth, but also the moon, and the other planets, the sun, yea, the fixed stars; though at such an immeasurable distance, that they appear no larger through our finest telescopes than they do to the naked eye.

13. But still let it be carefully observed, (for it is a point of no small importance,) that this faith is only the faith of a servant, and not the faith of a son. Because this is a point which many do not clearly understand, I will endeavour to make it a little plainer. The faith of a servant implies a divine evidence of the invisible and the eternal world; yea, and an evidence of the spiritual world, so far as it can exist without living experience. Whoever has attained this, the faith of a servant, "feareth God and escheweth evil;" or, as it is expressed by St. Peter, "feareth God and worketh righteousness." In consequence of which he is in a degree, as the Apostle observes, "accepted with Him." Elsewhere he is described in those words: "He that feareth God, and keepeth his commandments." Even one who has gone thus far in religion, who obeys God out of fear, is not in any wise to be despised; seeing "the fear of the Lord is the beginning of wisdom." Nevertheless he should be exhorted not to stop there; not to rest till he attains the adoption of sons; till he obeys out of love, which is the privilege of all the children of God.

18. And how wonderfully do both faith and hope and love connect God with man, and time with eternity! In consideration of this, we may boldly say, -- Vanish then this world of shadows; Pass the former things away! Lord, appear! appear to glad us, With the dawn of endless day! O conclude this mortal story, Throw this universe aside! Come, eternal King of glory, Now descend, and take thy bride! [August 1789]

9. Who then knoweth the hearts of all men Surely none but He that made them. Who knoweth his own heart Who can tell the depth of its enmity against God Who knoweth how deeply it is sunk into the nature of Satan III. 1. From the preceding considerations, may we not learn, First, "He that trusteth in his own heart is a fool" For who that is wise would trust one whom he knows to be "desperately wicked" especially, whom he hath known, by a thousand experiments, to be "deceitful above all things" What can we expect, if we still trust a known liar and deceiver, but to be deceived and cheated to the end 2. We may hence, in the Second place, infer the truth of that other reflection of Solomon: "Seest thou a man that is wise in his own eyes there is more hope of a fool than of him." For at what a distance from wisdom must that man be who never suspected his want of it And will not his thinking so well of himself prevent his receiving instruction from others Will he no be apt to be displeased at admonition, and to construe reproof into reproach Will he not therefore be less ready to receive instruction than even one that has little natural understanding Surely no fool is so incapable of amendment as one that imagines himself to be wise. He that supposes himself not to need a physician, will hardly profit by his advice. 3. May we not learn hence, Thirdly, the wisdom of that caution, "Let him who thinketh he standeth take heed lest he fall" Or, to render the text more properly,) "Let him that assuredly standeth take heed lest he fall." How firmly soever he may stand, he has still a deceitful heart. In how many instances has he been deceived already! And so he may again. Suppose he be not deceived now, does it follow that he never will Does he not stand upon slippery ground And is he not surrounded with snares Into which he may fall and rise no more

7. And are we not, by the consciousness of our present weakness, effectually taught wherein our strength lies How loud does it proclaim, "Trust in the Lord Jehovah; for in him is everlasting strength!" Trust in Him who suffered a thousand times more than ever you can suffer! Hath he not all power in heaven and in earth Then, what though The heavenly treasure now we have In a vile house of clay! Yet He shall to the utmost save, And keep it to that day. Potto, June 17, 1790

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

The Trouble And Rest Of Good Men Preached at St. Mary's in Oxford, on Sunday, September 21, 1735. Published at the request of several of the hearers. "There the wicked cease from troubling, and there the weary be at rest." Job 3:17. [This appears to have been the first Sermon that Mr. Wesley ever committed to the press. It was preached about a month before he sailed for Georgia; and published the same year by C. Rivington, in St. Paul's Church-Yard. After remaining out of print upwards of ninety years, it is here republished as an authentic, and not uninteresting, specimen of his preaching at the time when he left his native country to convert Heathens; and, as he states, learned in the ends of the earth, what he least suspected, that he had never been converted himself. The reader will observe that while the Sermon displays great seriousness and zeal, it exhibits a very inadequate view of real Christianity. The Preacher attributes the sanctification of human nature, in a great measure, to personal sufferings; assumes that the body is the seat of moral evil; and that sin exists in the best of Christians till they obtain deliverance by the hand of death. With what ability and success he afterwards opposed these unevangelical principles, and taught the doctrine of present salvation from all sin, by faith in Jesus Christ, is well known to all who are conversant with his Works, and especially with his Journal and Sermons. Viewed in connexion with his subsequent writings, this Sermon is of considerable importance, as it serves very strikingly to illustrate the change which took place in his religious sentiments previously to his entrance upon that astonishing career of ministerial labour and usefulness, by which he was so eminently distinguished. As a perfect antidote to the doctrinal mistakes which it contains, the reader is referred to the admirable Sermon, entitled, "The Scripture Way of Salvation," [43] (Sermons, vol. 2, p. 43.) -- Edit.] ____________________

[3.] How much more are they troubled at the injuries wicked men are continually offering to God! This was the circumstance which made the contradiction of sinners so severe a trial to our Lord himself: "He that despiseth me, despiseth Him that sent me." And how are these despisers now multiplied upon earth! Who fear not the Son, neither the Father. How are we surrounded with those who blaspheme the Lord and his Anointed; either reviling the whole of his glorious gospel, or making him a liar as to some of the blessed truths which he hath graciously revealed therein! How many of those who profess to believe the whole, yet, in effect preach another gospel; so disguising the most essential doctrines thereof by their new interpretations, as to retain the words only, but nothing of "the faith once delivered to the saints!" How many who have not yet made shipwreck of the faith are strangers to the fruits of it! It hath not purified their hearts; it hath not overcome the world; they are yet "in the gall of bitterness, and in the bond of iniquity." They are still "lovers of themselves," "lovers of the world," "lovers of pleasure," and not "lovers of God." Lovers of God No. He "is not in all their thoughts!" They delight not in Him, they do not thirst after Him; they do not rejoice in doing his will, neither make their boast of his praise! O faith, working by love, whither art thou fled Surely the Son of man did once plant thee upon earth. Where then art thou now Among the wealthy No. "The deceitfulness of riches" there "chokes the word, and it becometh unfruitful." Among the poor No. "The cares of the world" are there, so that it bringeth forth no fruit to perfection. However, there is nothing to prevent its growth among those who have neither poverty nor riches:" -- Yes; "the desire of other things." And experience shows, by a thousand melancholy examples, that the allowed desire of anything, great or small, otherwise than as a means to the one thing needful, will by degrees banish the care of that out of the soul, and unfit it for every good word or work.

5. Full of these sentiments, of this zeal for the Church, (from which, I bless God, he has now delivered me,) I returned to England in the beginning of February, 1738. I was now in haste to retire to Oxford, and bury myself in my beloved obscurity; but I was detained in London, week after week, by the Trustees for the Colony of Georgia. In the meantime, I was continually importuned to preach in one and another church; and that not only morning, afternoon, and night, on Sunday, but on week-days also. As I was lately come from a far country, vast multitudes flocked together; but in a short time, partly because of those unwieldy crowds, partly because of my unfashionable doctrine, I was excluded from one and another church, and, at length, shut out of all! Not daring to be silent, after a short struggle between honour and conscience, I made a virtue of necessity, and preached in the middle of Moorfields. Here were thousands upon thousands, abundantly more than any church could contain; and numbers among them, who never went to any church or place of public worship at all. More and more of them were cut to the heart, and came to me all in tears, inquiring with the utmost eagerness, what they must do to be saved. I said, "If all of you will meet on Thursday evening, I will advise you as well as I can." The first evening about twelve persons came; the next week, thirty or forty. When they were increased to about an hundred, I took down their names and places of abode, intending, as often as it was convenient, to call upon them at their own houses. Thus, without any previous plan or design, began the Methodist society in England, -- a company of people associating together, to help each other to work out their own salvation.

"In one of the letters which he wrote some time since to his dear people of Madeley, some of his words are, "I leave this blessed island for awhile, but I trust I shall never leave the kingdom of God, -- the shadow of Christ's cross, -- the clefts of the Rock, smitten and pierced for us. There I meet you in spirit; thence, I trust, I shall joyfully leap into the ocean of eternity, to go and join those ministering spirits who wait on the heirs of salvation. And if I am no more allowed to minister to you on earth, I rejoice at the thought that I shall perhaps be allowed to accompany the angels who, if you abide in the faith, will be commissioned to carry you into Abraham's bosom.' "The thought enlivens my faith! Lord give me to walk in his steps! Then shall I see him again, and my heart shall rejoice, and we shall eternally behold the Lamb together. Faith brings near the welcome moment! And now he beckons me away, and Jesus bids me come!" I know not that anything can or need be added to this, but Mrs. Fletcher's account of his death, which follows also in her own words: -- "For some time before his late illness he was particularly penetrated with the nearness of eternity. There was scarce an hour in which he was not calling upon us to drop every thought and every care, that we might attend to nothing but drinking deeper into God. We spent much time in wrestling with God, and were led in a peculiar manner to abandon our whole selves into the hands of God, to do or suffer whatever was pleasing to him.

"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.

One of these, and one of the highest station in our Church, hath written and printed, before his death, several sermons, expressly to prove, that not faith alone, but good works also, are necessary in order to justification. The unpleasing task of quoting particular passages out of them is superseded by the very title of them; which is this: "The Necessity of Regeneration," (which he at large proves to imply holiness both of heart and life,) "in order to Justification." [Tillotson's Sermons, Vol. 1., &C.] 6. It may appear strange to some, that an angel of the Church of God, (as the great Shepherd terms the overseers of it,) and one so highly esteemed both in our own and many other nations, should coolly and calmly thus speak. But O, what is he in comparison of the great Bishop Bull! Who shall be able to stand, if this eminent scholar, Christian, and Prelate, in his youth wrote and published to the world, and in his riper years defended, the positions that follow -- "A man is said (ex ergvn dikaioutai) to be justified by works; because good works are the condition, according to the divine appointment, established in the gospel covenant, requisite and necessary to a man's justification; that is, to his obtaining remission of sins through Christ." BULLI Harm. Apost., p. 4. A little after, being about to produce testimonies in proof of this proposition, he says, "The first class of these shall be those who speak of good works in a general sense, as the requisite and necessary condition of justification." Then follow certain texts of Scripture; after which he adds, "Who does not believe that in these scriptures there is an abundance of good works required, which if a man do not perform, he is altogether excluded from the hope of pardon, and remission of sins" -- Ibid., p. 6.

Are you a poor man, who have gone or given anything to this diversion Then it has done you most hurt of all. It has made you throw away, for an idle sport abroad, what your wife and family wanted at home. If so, you have denied the faith, and are far worse than an infidel. But suppose it cost you no money, was it not hurt enough if it cost you any of your time What had you to do to run after trifling diversions, when you ought to have been employed in honest labour Surely if the rich think, God hath given them more than they want, (though it will be well if they do not one day think otherwise,) yet you have no temptation to think so. Sufficient for your day is the labour thereof.

Sun. April 4.--About four in the afternoon I set out for Frederica, in a pettiawga, (a sort of flat-bottomed barge.) The next evening we anchored near Skidoway Island, where the water, at flood, was twelve or fourteen foot deep. I wrapped myself up from head to foot in a large cloak, to keep off the sand flies, and lay down on the quarter-deck. Between one and two I waked under water, being so fast asleep that I did not find where I was till my mouth was full of it. Having left my cloak, 1 know not how, upon deck, I.swam round to the other side of the pettiawga, where a boat was tied, and climbed up by the rope without any hurt, more than wetting my clothes. Thou art the God of whom cometh salvation: thou art the Lord by whom we escape death. The winds were so contrary, that on Saturday 10, we could but just get over against Doboy Island, twenty miles from Frederica, but could not possibly make the creek, having a strong tide also against us. Here we lay beating off till past one, when the lightning and rain, which we had long seen at a distance, drove down full upon us; till, after a quarter of an hour, the clouds parted, some passing on the right, and some on the left, leaving us a clear sky, and so strong a wind right after us, as in two hours brought us to Frederica. A little before we landed, f opened my Testament on these words : ‘“« If God be for us, who can be against us?” Coming on shore, I found my brother exceeding weak, having been for some time ill of a flux ; but he mended from the hour he saw me. ‘This also hath God wrought! Sun. 11.--I preached at the new Storehouse on the first verse of the Gospel for the day: ** Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?” There was a large congregation, whom I| endeavoured to convince of unbelief, by simply proposing the conditions of salvation, as they are laid down in Scripture ; and appealing to thei: own hearts, whether they believed they could be saved on no other terms.

This evening we had such a storm of thunder and lightning as I never saw before, even in Georgia. This voice of God, too, told me I was not fit to die; since I was afraid, rather than desirous of it. O when shall I wish to be dissolved and to be with Christ! When I love him with all my heart. Almost the whole town was the next evening at the funeral; where many, doubtless, made a world of good resolutions. O how little trace of most of these will be left in the morning! It is a true saying, “ Hell is paved with good intentions.” Tues. 20.--Five of the Chicasaw Indians (twenty of whom had been in Savannah several days) came to see us, with Mr. Andrews, their interpreter. They were all warriors, four of them head men. The two chief were Paustoobee and Mingo Mattaw. Our conference was as follows :-- 3 Q. Do you believe there is One above who is over all things? Paustoobee answered, We believe there are four beloved things above ;--the clouds, the sun, the clear sky, and He that lives in the clear sky. - Do you believe there is but One that lives in the clear sky? We believe there are two with him, three in all. . Do you think he made the sun, and the other beloved things? . We cannot tell. Who hath seen? - Do you think he made you? . We think he made all men at first. Suly, 1736.] REV. J. WESLEY’S JOURNAL. 29 - How did he make them at first? . Out of the ground. - Do you believe he loves you? | - Ido not know. I cannot see him. . But has he not often saved your life? . Hehas. Many bullets have gone on this side, and many on that side; but he would never let them hurt me. And many bullets have gone into these young men; and yet they are alive. Q. Then, cannot he save you from your enemies now?

A. We believe the souls of red men walk up and down, near the place where they died, or where their bodies lie; for we have often heard cries and noises near the place where any prisoners had been burned. Q. Where do the souls of white men go after death? A. We cannot tell. We have not seen. Q. Our belief is, that the souls of bad men only walk up and down; but the souls of good men go up. A. I believe so too. But I told you the talk of the nation. (Mr. Andrews. They said at the burying, they knew what you was Journal I.--8 > DP Or OPO 30 REV. J. WESLEY’S JOURNAL. [July, 1736 doing. You was speaking to the beloved ones above, to take up the soul of the young woman. ) Q. We have a book that tells us many things of the beloved ones above; would you be glad to know them? A. We have no time now but to fight. If we should ever be at peace, we should be glad to know. Q. Do you expect ever to know what the white men know? (Mr. Andrews. They told Mr. O., they believe the time will come when the red and white men will be one.) Q. What do the French teach you ? A. The French black kings* never go out. We see you go about; we like that; that is good. Q. How came your nation by the knowledge they have ? A. As soon as ever the ground was sound and fit to stand upon, it came to us, and has been with us ever since. But we are young men; our old men know more: but all of them do not know. There are but a few, whom the beloved one chooses from a child, and is in them, and takes care of them, and teaches them. ‘They know these things; and our old men practise; therefore they know. But I do not practise; therefore I know little.

Mn, Aug. 2.--I set out for the lieutenant governor’s seat, about thirty m:les from Charlestown, to deliver Mr. Oglethorpe’s letters. It stands very pleasantly on a little hill, with a vale on either side, in ove of which is a thick wood; the other is planted with rice and Indian corn. I designed to have gone back by Mr. Skeene’s, who has about fifty Christian negroes. But my horse tiring, I was obliged to return the straight way to Charlestown. [had sent the boat we came in back to Savannah, expecting a passage thither myself in Colonel Bull’s. His not going so soon, I went to Ashley Ferry on Thursday, intending to walk to Port Royal. But Mr. Belinger not only provided me a horse, but rode with me himself ten miles, and sent his son with me to Cumbee Ferry, twenty miles further ; whence, having hired horses and a guide, I came to Beaufort (or Port Royal) the next evening. We took boat in the morning ; but the wind being contrary, and very high, did not reach Savannah till Sunday, in the afternoon. Finding Mr. Oglethorpe was gone, I stayed only a day at Savannah ; and leaving Mr. Ingham and Delamotte there, set out on Tuesday morning for Frederica. In walking to Thunderbolt I was in so heavy a shower, that all my clothes were as wet as if I had gone through the. river. On which occasion I cannot but observe that vulgar error, concerning the hurtfulness of the rains and dews of America. I have been thoroughly wet with these rains more than once ; yet without any harm at all. And I have lain many nights in the open air, and received all the dews that fell; and so, I believe, might any one, if his constitution was not impaired by the softness of a genteel education. At Thunderbolt we took boat; and on Friday, August 13th, came to Frederica, where I delivered Mr. O. the letters I had brought from Carolina. The next day he set out for Fort St. George. From that time I had less and less prospect of doing good at Frederica ; many there being extremely zealous, and indefatigably diligent, to prevent it ; and few of the rest daring to show themselves of another mind, for fear of their displeasure.

This lad too I found both very desirous and very capable of instruc- - tion. And perhaps one of the easiest and shortest ways to instruct the American negroes in Christianity, would be, First, to inquire after and find out some of the most serious of the planters. Then, having inquired of them which of their slaves were best inclined and understood English, to go to them from plantation to plantation, staying as long as appeared necessary at each. Three or four gentlemen in Carolina I have been with, that would be sincerely glad of such an assistant, who might pursue his work with no more hinderances than must every where attend the preaching of the Gospel. Sat. 30.--I came to Savannah, and found my little flock in a better state than I could have expected: God having been pleased greatly to bless the endeavours of my fellow labourer, while I was absent from them. Wed. May 18.--I discovered the first convert to Deism that, I believe, has been made here. He was one that for some time had been zealously and exemplarily religious. But indulging himself in harmless company, he first made shipwreck of his zeal, and then of his faith. I have since found several others tbat have been attacked. They have, as yet, maintained their ground; but I doubt the devil’s apostles are too industrious to let them long halt between two opinions. Wed. 25.--I was sent for by one who had been several years of the Church of Rome; but was now deeply convinced, (as were several others,) by what I had occasionally preached, of the grievous errors that Church is in, and the great danger of continuing a member of it. Upon this occasion I could not but reflect on the many advices I had received, to beware of the increase of Popery; but not one, that I remember, to beware of the increase of infidelity. This was quite surprising when I considered, 1. That in every place where I have yet 38 REV. J. WESLEY’S JOURNAL. [July, 1737.

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.

In the evening I read French prayers to a numerous family, a mile from Arieu’s; one of whom undertook to guide us to Port Royal. In the morning we set out. About sunset, we asked our guide, if he knew where he was ; who frankly answered, No. However we pushed on till, about seven, we came to a plantation, and the next evening (after many difficulties and delays) we landed on Port Royal Island. Wed. '7.--We walked to Beaufort; where Mr. Jones, (the minister of Beaufort,) with whom I lodged during my short stay here, gave me a lively idea of the old English hospitality. On Thursday Mr. Delamotte came ; with whom, on Friday, the 9th, I took boat for Charlestown. After a slow passage, by reason of contrary winds, and some conflict (our provisions falling short) with hunger as well as cold, we came thither early in the morning, on Tuesday, the 13th. Here I expected trials of a different kind, and far more dangerous. For contempt and want are easy to be borne: but who can bear respect and abundance? Wed. 14.--Being desired to read public prayers, I was much refreshed with those glorious promises, contained both in the seventy-second psalm, and in the First lesson, the fortieth chapter of Isaiah. Yea, «they that wait upon the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall run, and not be weary; they shall walk, and not faint.” 52 . REV. J. WESLEY’S JOURNAL. [Jan. 1738. In the afternoon, visiting a dying man, we found him still full of the freshest advices; and busy in settling the affairs of the Czarina, Prince Thamas, and the Ottoman Porte. How natural then is the thought,-- Que cura nitentes Pascere equos, eadem sequitur tellure repostos.* For if a soul quivering on the verge of life, has still leisure for these impertinencies, one might almost believe the same dreams would continue even in the sleep of death! Fri. 16.--I parted from the last of those friends who came with me into America, Mr. Charles Delamotte, from whom I had been but a few days separate, since Oct. 14, 1735.

This, then, have I learned in the ends of the earth--that I ** am fallen short of the glory of God :” that my whole heart is “ altogether corrupt and abominable ; and, consequently, my whole life; (seeing it cannot be, that an “evil tree” should “ bring forth good fruit:”) that ‘ alienated” as I am from the life of God,” I am “a child of wrath,”{ an heir of hell: that my own works, my own sufferings, my own righteousness, are so far from reconciling me to an offended God, so far from making any atonement for the least of those sins which “ are more in number than the hairs of my head,” that the most specious of them, need an atonement themselves, or they cannot abide his righteous judgment ; that “having the sentence of death” in my heart, and having nothing * [had even then the faith of a servant, though not that of a son. J believe not. Feb. 1738.] REV. J. WESLEY’S JOURNAL. On in or of myself to plead, I have no hope, but that of being justified freely, “through the redemption that is in Jesus:” I have no hope, but that if I seek I shall find Christ, and “ be found in him, not having my own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith,” Phil. iii, 9.

If it be said, that I have faith, (for many such things have I heard, from many miserable comforters,) I answer, so have the devils,--a sort of faith ; but still they are strangers to the covenant of promise. So the apostles had even at Cana in Galilee, when Jesus first “ manifested forth his glory ;” even then they, in a sort, “believed on him;” but they had not then “ the faith that overcometh the world.” The faith I want is, (the faith of a son,) “ A sure trust and confidence in God, that, - through the merits of Christ, my sins are forgiven, and I reconciled to the favour of God.” I want that faith which St. Paul recommends to all the world, especially in his Epistle to the Romans: that faith which enables every one that hath it to cry out, “I live not; but Christ liveth in me ; and the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.” I want that faith which none can have without knowing that he hath it; (though many imagine they have it, who have it not ;) for whosoever hath it, is “ freed from sin, the” whole “ body of sin is destroyed” in him: he is freed from fear, “ having peace with God through Christ, and rejoicing in hope of the glory of God.” And he is freed from doubt, “ having the love of God shed abroad in his heart, through the Holy Ghost which is given unto him ;” which * Spirit itself beareth witness with his spirit, that he is a child of God.” For this cause I obtained mercy, that in me first Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting, 1 Tim. i, 16.

6. When I went, the case was widely different. God had not then “made bare his arm” before us as he hath row done; in a manner (I will be bold to say) which had not been known either in Holland or Germany at that time, when He who ordere eth all things wisely, according to “ the counsel of his own will,” was pleased by me to open the intercourse between the English and the Moravian Church. 7. The particular reason which obliged me to relate so much of the conversation J had with those holy men, is this: In September, 1738, when I returned from Ger many, I exhorted all I could to follow after that great salvation, which is through faith in the blood of Christ ; waiting for it, “in all the ordinances of God,” and in “doing good, as they had opportunity, to all men.” And many found the beginning of that salvation, being justified freely, having peace with God through Christ, rejoicing in hope of the glory of God, and having his love shed abroad in their hearts. 8. But about September, 1739, while my brother and I were absent, certain men crept in among them unawares, greatly troubling and subverting their souls; telling them, they were in a delusion; that they had deceived themselves, and had no true faith at all. “Wor,” said they, “none has any justifying faith, who has ever any doubt or fear, which you know you have; or who has not a clean heart, which you know you have not: nor will you ever have it, till you leave off using the means of grace, (so called;) till you leave off running to church and sacrament, and praying, and singing, and reading either the Bible, or any other book; for you cannot use these things without trusting in them. Therefore, till you leave them off, you can never have true faith ; you can never till then trust in the blood of Christ.”

9. And this doctrine, from the beginning to this day, has been taught as the doctrine of the Moravian Church. I think, therefore, it is my bounden duty to clear the Moravians from this aspersion; and the more, because I am perhaps the only person now in England that both can and will do it. And I believe it is the peculiar providence of God that I can: that two years since the most eminent members of that Church should so fully declare both their experience and judgment, touching the very points now in question. 10. The sum of what has been asserted, as from them, is this :-- “(1.) That a man cannot have any degree of justifying faith, till he is wholly freed from all doubt and fear; and till he has, in the full, proper sense, a new, a clean heart. “(2.) That a man may not use the ordinances of God, the Lord’s Supper in particular, before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart.” In flat opposition to this, I assert, (1.) That aman may have a degree of justifying faith, before he is wholly freed from all doubt and fear; and before he has, in the full, proper sense, a new, a clean heart. “(2.) That a man may use the ordinances of God, the Lord’s Supper in particular before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart.” I further assert, “ This I learned (not only from the English, but also) from the Moravian Church.” And I hereby openly and earnestly call upon that Church, (and upon Count Zinzendorf in particular, who, I trust, is not ashamed or afraid to avow any part of the Gospel of Christ,) to correct me, and explain themselves, if I have misunderstood or misrepresented them. Joun WESLEY. Lonpon, Sept. 29, 1740. JOURNAL.--No. II. Wepnespay, Feb. 1, 1738.--After reading prayers and explaining a portion of Scripture to a large company at the inn, I left Deal, and came in the evening to Feversham. I here read prayers, and explained the Second lesson to a few of those who were called Christians, but were indeed more savage in their behaviour than the wildest Indians I have yet met with.

Accordingly, the next morning I waited on Mr. Oglethorpe, but had rot time to speak on that head. In the afternoon I was desired to preach at St. John the Evangelist’s. I did so on those strong words, “If any man be in Christ, he is a new creature.” I was afterward informed, many of the best in the parish were so offended, that I was aot to preach there any more. feb. 1738.] REV. J. WESLLY’S JOURNAL R 61 Mon. 6.--I visited many of my old friends, as wel) as most of my relations. I find the time is not yet come when I am to be “hated of all men.” O may I be prepared for that day ! Tues. '7.--(A day much to be remembered.) At the house of Mr. Weinantz, a Dutch merchant, I met Peter Béhler, Schulius Richter, and Wensel Neiser, just then landed from Germany. Finding they had no acquaintance in England, I offered to procure them a lodging, and did so, near Mr. Hutton’s, where I then was. And from this time x did not willingly lose any opportunity of conversing with them, while I stayed in London. Wed. 8.--I went to Mr. Oglethorpe again, but had no opportunity of speaking as I designed. Afterward I waited on the Board of Trustees, and gave them a short but plain account of the state of the colony: an account, I fear, not a little differing from those which they had frequently received before: and for which I have reason\to believe some of them have not forgiven me to this day. Sun. 12.--I preached at St. Andrew’s, Holborn, on, “ Though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.” O hard sayings! Who can hear them? Here. too, it seems, I am to preach no more. Wed. 15.--I waited on the Trustees again, and gave them in writing the substance of what I had said at the last Board. Whatsoever further questions they asked concerning the state of the province, I likewise answered to the best of my knowledge.

Tues. 28.--I saw my mother once more. The next day I prepared for my journey to my brother at Tiverton. But on Thursday morning, March 2d, a message that my brother Charles was dying at Oxford, obliged me to set out for that place immediately. Calling at an odd house in the afternoon, I found several persons there who seemed wellwishers to religion, to whom I spake plainly ; as I did in the evening, both to the servants and strangers at my inn. With regard to my own behaviour, I now renewed and wrote down my former resolutions :-- 1. To use absolute openness and unreserve, with all I should converse with. 2. To labour after continual seriousness, not willingly indulging myself in any the least levity of behaviour, or in laughter,--no, not for a moment. 3. To speak no word which does not tend to the glory of God; in particular, not to talk of worldly things. Others may, nay must. But what is that to thee? And 4. To take no pleasure which does not tend to the glory of God ; thanking God every moment for all I do take, and therefore rejecting every sort and degree of it, which I feel I cannot so thank him in and for. Sat. 4.--I found my brother at Oxford, recovering from his pleurisy ; and with him Peter Bohler; by whom (in the hand of the great God) I was, on Sunday, the 5th, clearly convinced of unbelief, of the want of that faith whereby alone we are saved. (With the full Christian salvation. ) Immediately it struck into my mind, “ Leave off preaching. How can you preach to others, wno have not faith yourself?”? I asked Bohler, whether he thought I should leave it off or not. He answered, “ By no means.” I«zked, “ But what can I preach?” He said, “ Preach faith till you have it; and then, because you have it, you will preach faith.”

Accordingly, Monday, 6, I began preaching this new doctrine, though my soul started back from the work. The first person to whom I offered salvation by faith alone, was a prisoner under sentence of death. His name was Clifford. Peter Bohler had many times desired me to speak to him before. But I could not prevail on myself so to do; being still (as I had been many years) a zealous asserter of the impossibility of a death-bed repentance. Fri. 10.--Peter Béhler returned to London. Tues. 15.--I set out for Manchester with Mr. Kinchin, Fellow of Corpus Christi, and Mr. Fox, late a prisoner in the city prison. Between five and six we called at Chapel-on-the-Heath, where lived a poor man, some time prisoner in the Castle of Oxford. He was not at home ; but his wife came to us, to whom Mr. Kinchin spoke a few words, which so melted her heart, that she burst out into tears, and we went on rejoicing and praising God. March, 1738. ] REV. J. WESLEY’S JOURNAL 63 About eight, it being rainy and very dark, we lost our way ; but before nine, came to Shipston, having rode over, I know not how, a narrow foot bridge, which lay across a deep ditch near the town. After supper [read prayers to the people of the inn, and explained the Second lesson; hope not in vain. The next day we dined at Birmingham, and, soon after we left it, were reproved for our negligence there, (in letting those who attended us go, without either exhortation or instruction,) by a severe shower of hail. At Hedgeford, about five, we endeavoured to be more faithful ; and all who heard seemed serious and affected.

Sat. 22.--I met Peter Bohler once more. [had now no objection to what ke said of the nature of faith; namely, that it is (to use the words of our Church) “a sure trust and confidence which a man hath in God, that through the merits of Christ his sins are forgiven, and he reconciled to the favour of God.” Neither could I deny either the happiness or holiness which he described, as fruits of this living faith. “The Spirit itself beareth witness with our spirit that we are the children of God:” and, “ He that believeth hath the witness in himself,’ fully convinced me of the former: as, ‘¢ Whatsoever is born of God, doth not commit sin ;”? and, “* Whosoever believeth is born of God,” did of the latter. But I could not comprehend what he spoke of an instantaneous work. I could not understand how this faith should be given ina moment: how a man could af once be thus turned from darkness to light, from sin and misery to righteousness and joy in the Holy Ghost. I searched the Scriptures again, touching this very thing, particularly the Acts of the Apostles. But, to my utter astonishment, found scarce any instances there of other than mstantaneous conversions ; scarce any so slow as ihat of St. Paul, who was three days in the pangs of the new birth. I had but one retreat left ; namely, “ Thus, I grant God wrought in the first ages of Christianity ; but the times are changed. What reason have I to believe, he works in the same manner now 2” 66 REV. J. WESLEY’S JOURNAL. [ May, 1738 But on Sunday, 23, I was beat out of this retreat too, by the concurring evidence of several living witnesses ; who testified, God had thus wrought in themselves ; giving them in a moment, such a faith in the blood of his Son, as translated them out of darkness into light, out of sin and fear into holiness and happiness. Here ended my disputing I could now only cry out, ‘ Lord, help thou my unbelief!”

I asked P. Bohler again, whether I ought not to refrain from teaching others. He said, “ No; do not hide in the earth the talent God hath given you.” Accordingly, on Tuesday, 25, I spoke clearly and fully at Blendon to Mr. Delamotte’s family, of the nature and fruits ot faith. Mr. Broughton and my brother were there. Mr. Broughton’s great objection was, he could never think that I had not faith, who had done and suffered such things. My brother was very angry, and told me, I did not know what mischief I had done by talking thus. And, indeed, it did please God then to kindle a fire, which I trust shall never be extinguished. On Wednesday, 26, the day fixed for my return to Oxford, I once more waited on the Trustees for Georgia: but being straitened for time, was obliged to leave the papers for them, which I had designed to give into their own hands. One of these was the instrument whereby they had appointed me minister of Savannah; which, haying no more place in those parts, I thought it not right to keep any longer. >. Bohler walked with me a few miles, and exhorted me not to stop short of the grace of God. At Gerard’s Cross I plainly declared to those whom God gave into my hands, the faith as it is in Jesus: as ] did next day to a young man I overtook on the road, and in the evening to our friends at Oxford. A strange doctrine, which some, who did not care to contradict, yet knew not what to make of; but one or two, who were thoroughly bruised by sin, willingly heard, and received it gladly. In the day or two following, I was much confirmed in the “truth that is after godliness,” by hearing the experiences of Mr. Hutchins, of Pembroke College, and Mrs. Fox: two living witnesses that God can (at least, if he does not always) give that faith whereof cometh salvation in a moment, as lightning falling from heaven. Mon. May 1.--The return of my brother’s illness obliged me again to hasten to London. In the evening I found him at James Hutton’s, better as to his health than I expected; but strongly averse from what he called “ the new faith.”

{ 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 :--

‘“‘T have seen upon this occasion, more than ever I could have imagined, how intolerable the doctrine of faith is to the mind of man; and how peculiarly intolerable to religious men. One may say the most unchristian things, even down to Deism; the most enthusiastic things, so they proceed but upon mental raptures, lights, and unions; the most severe vhings, even the whole rigour of ascetic mortification: and all this will be May, 1738.] REV. J. WESLEY’S JOURNAL. 69 forgiven. But if you speak of faith in such a manner as makes Christ a Saviour to the utmost, a most universal help and refuge;--in such a manner as takes away glorying, but adds happiness to wretched man ;-- as discovers a greater pollution in the best of us than we could before _ acknowledge, but brings a greater deliverance from it than we could before expect: if any one offers to talk at this rate, he shall be heard with the same abhorrence as if he was going to rob mankind of their salvation, their Mediator, or their hopes of forgiveness. I am persuaded that a Montanist or a Novatian, who from the height of his purity should look down with contempt upon poor signers, and exclude them from all mercy, would not be thought such an overthrower of the Gospel, as he who should learn, from the Author of it, to be a friend of publicans and sinners, and to sit down upon the level with them, as soon as they begin to repent.

‘¢ Oh let no one deceive us by vain words, as if we had already attained this faith! (that is, the proper Christian faith.) Byits fruits we snall know. Do we already feel ‘ peace with God,’ and ‘joy in the Holy Ghost ?” Does ‘his Spirit bear witness with our spirit, that we are the children of God? Alas, with mine, he does not. Nor, I fear, with yours.. O thou Saviour of men, save us from trusting in any thing but thee! Draw us after thee! Let us be emptied of ourselves, and then fill us with all peace and joy in believing ; and let nothing separate us from thy love, in time or in eternity.” What occurred on Wednesday, 24, I think best to relate at large, after premising what may make it the better understcod. Let him that cannot receive it, ask of the Father of lights, that he would give more light to him and me. 1. I believe, till I was about ten years old I had not sinned ¢ way that ‘“‘ washing of the Holy Ghost” which was given me in baptism; having been strictly educated and carefully taught, that I could only be saved ‘“‘ by universal obedience, by keeping all the commandments of God ;” in the meaning of which I was diligently instructed. And those instructions, so far as they respected outward duties and sins, I gladly received, and often thought of. But all that was said to me of inward obedience, or holiness, I neither understood nor remembered. So that I was indeed as ignorant of the true meaning of the Law, as I was of the Gospel of Christ. 2. The next six or seven years were spent at school ; where, outward restraints being removed, I was much more negligent than before even of outward duties, and almost continually guilty of outwerd sins, which I knew to be such, though they were not scandalous in the eye of the world. However, I still read the Scriptures, and said my prayers, morning and evening. And what I now hoped to be saved by, was, 1. Not being so bad as other people. 2. Having still a kindness for religion. And 3. Reading the Bible, going to church, and saying my rayers. : 3. Being removed to the University for five years,I still said my prayers

the Gospel. During this whole struggle between nature and grace, which had now continued above ten years, I had many remarkable -eturns to prayer; especially when I was in trouble: I had many sensible comforts ; which are indeed no other than short anticipations of the life of faith. But I was still ‘ under the Law,” not ‘“ under grace :” (the state most who are called Christians are content to live and die in :) for I was only striving with, not treed from, sin: neither had I the witness of the Spirit with my spirit, and indeed could not ; for I “ sought ‘it not by faith, but, as it were, by the works of the Law.” 11. In my return to England, January, 1738, being in imminent danger of death, and very uneasy on that account, I was strongly convinced that the cause of that uneasiness was unbelief; and that the gaining a true, living faith, was the “one thing needful” for me. But still I fixed not this faith on its right object: I meant only faith in God, not faith in or through Christ. Again, I knew not that I was wholly void of this faith; but only thought, I had not enough of it. So that when Peter Bohler, whom God prepared for me as soon as I came to London, affirmed of true faith in Christ, (which is but one,) that it had these two fruits inseparably attending it, “« Dominion over sin, and constant peace from a sense of forgiveness,” I was quite amazed, and looked upon it as a new Gospel. If this was so, it was clear I had not faith. But Iwas not willing to be convinced of this. Therefore, I disputed with all my might, and laboured to prove that faith might be where these were not ; especially where the sense of forgiveness was not: for, all the Scriptures relating to this, I had been long since taught to construe away ; and to call all Presbyterians who spoke otherwise. Besides, I well saw, no one could, in the nature of things, have such a sense of forgiveness, and not feel it. ButI felt it not. If then there was no faith without this, all my pretensions to faith dropped at once.

13. I continued thus to seek it, (though with strange indifference, dulness, and coldness, and unusually frequent relapses into sin,) till Wednesday, May 24. I think it was about five this morning, that I opened my Testament on those words, Ta weyisa nuav xou rye erolyerpolo, dsdwpryTou, wa yevnode ders xovwvos pudsws: There are given unto us exceeding great and precious promises, even that ye should be partakers of the Divine nature,” 2 Pet. i, 4. Just as I went out, I opened it again on those words, “ Thou art not far from the kingdom of God.” ' In the afternoon I was asked to go to St. Paul’s. The anthem was “‘ Out of the deep have I called unto thee, O Lord: Lord, hear my voice. O let thine ears consider well the voice of my complaint. If thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it! For there is mercy with thee ; therefore shalt thou be feared. O Israel, trust in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins.” 14. In the evening I went very unwillingly to a society in Alders_ gate Street, where one was reading Luther’s preface to the Epistle to the Romans. Abouta quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust ‘n Christ, Christ alone for salvation: and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.

15. I began to pray with all my might for those who had in a more especial manner despitefuliy used me and persecuted me. I then testified openly to all there, what I now first felt in my heart. But it was not long before the enemy suggested, “ this cannot be faith; for where is thy joy?” Then was I taught, that peace and victory over sin are essential to faith in the Captain of our salvation: but that, as to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes giveth, sometimes withholdeth them, according to the counsels of his own will. 16. After my return home, I was much buffeted with temptations , ‘but cried out, and they fled away. They returned again and again. J as often lifted up my eyes, and He “ sent me help from his holy place.” And herein I found the difference between this and my former state chiefly consisted. I was striving, yea, fighting with all my might under the Law, as well as under grace. But then I was sometimes, if not often, conquered ; now, I was always conqueror. 17. Thur. 25.--The moment I awaked, “ Jesus, Master,’”’ was in my heart and in my mouth; and I found all my strength lay in keeping my eye fixed upon him, and my soul waiting on him continually. Being again at St. Paul’s in the afternoon, I could taste the good word of God in the anthem, which began, “ My song shall be always of the loving kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another.” Yet the enemy injected a fear, “If thou dost believe, why is there not a more sensible change ?”” I answered, (yet not I,) “ That I know not. But this I know, I have ‘now peace with God.’ AndI sin not to-day, and Jesus my Master has forbid me to take thought for the morrow ” May, 1738.] REV. J. WESLEY’S JOURNAL. 15

18. “ But is not any sort of fear,” continued the tempter, “ a proot that thou dost not believe?” I desired my Master to answer for me ; and opened his Book upon those words of St. Paul, “ Without were fightings, within were fears.” Then, inferred I, well may fears be within me ; but I must go on, and tread them under my feet. Fri. 26.--My soul continued in peace, but yet in heaviness because of manifold temptations. I asked Mr. Telchig, the Moravian, what to do. He said, “ You must not fight with them, as you did before, but flee from them the moment they appear, and take shelter in the wounds of Jesus.” The same I learned also from the afternoon anthem, which was, “ My soul truly waiteth still upon God: for of him cometh my salvation ; he verily is my strength and my salvation, he is my defence, so that I shall not greatly fall. O put your trust in him always, ye neople ; pour out your hearts before him ; for God is our hope.” Sat. 2'7.--Believing one reason of my want of joy was want of time for prayer, I resolved to do no business till I went to church in the morning, but to continue pouring out my heart before him. And this day my spirit was enlarged; so thut though I was now also assaulted by many temptations, I was more than conqueror, gaining more power thereby to trust and to rejoice in God my Saviour. Sun. 28.--I waked in peace, but not in joy. In the same even, quiet state I was till the evening, when I was roughly attacked in a large company as an enthusiast, a seducer, and a setter-forth of new doctrines. By the blessing of Ged, I was not moved to anger, but after a calm and short reply went away ; though not with so tender a concern as was due to those who were seeking death in the error of their life.

This day I preached in the morning at St. George’s, Bloomsbury, on, “ This is the victory that overcometh the world, even our faith;” and in the afternoon at the chapel in Long Acre, on God’s justifying the ungodly ;--the last time (I understand) I am to preach at either. “ Not as I will, but as thou wilt.” Mon. 29.--I1 set out for Dummer with Mr. Wolf, one of the first fruits of Peter Bohler’s ministry in England. I was much strengthened by the grace of God in him : yet was his state so far above mine, that I was often tempted to doubt whether we had one faith. But, without much reasoning about it, I held here: “Though his be strong and mine weak, yet that God hath given some degree of faith even to me, I know by its fruits. For I have constant peace;--not one uneasy thought. And I have freedom from sin ;--not one unholy desire.” Yet on Wednesday did I grieve the Spirit of God, not only by not watching unto prayer, but likewise by speaking with sharpness instead of tender love, of one that was not sound in the faith. Immediately God hid his face, and I was troubled ; and in this heaviness I continued till the next morning, June 1: when it pleased God, while I was exhorting another, to give comfort to my soul, and (after I had spent some’ time in prayer) to direct me to those gracious words, “ Having therefore boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith. Let us hold fast the profession of our faith without wavering ; (for He is faithful 7 t ba 76 REV. J. WESLEY’S JOURNAL. [yune, 1738. that promised ;) and let us consider one another to provoke unto love and to good works.” Sat. June 3.--I was so strongly assaulted by one of my old enemies, that I had scarce strength to open my lips, or even to look up is for help. But after I had prayed, faintly, as I could, the temptation -- vanished away.

Sun. 4.--Was indeed a feast day. For from the time of my rising till past one in the afternoon, I was praying, reading the Scriptures, singing praise, or calling sinners to repentance. All these days I scarce remember to have opened the Testament, but upon some great and precious promise. And I saw more than ever, that the Gospel is in truth but one great promise, from the beginning of it to the end. Tues. 6.--I had still more comfort, and peace, and joy ; on which I fear I began to presume: for in the evening I received a letter from Oxford which threw me into much perplexity. It was asserted therein, “ That no doubting could consist with the least degree of true faith: that whoever at any time felt any doubt or fear, was not weak in faith, but had no faith at all: and that none hath any faith, till the law of the Spirit of life has made him wholly free from the law of sin and death.” Begging of God to direct me, I opened my Testament on: 1 Cor. iii, 1, &c, where St. Paul speaks of those whom he terms “ babes in Christ,” who were “not able to bear strong meat,” nay (in a sense) “camal ;” to whom nevertheless he says, “« Ye are God’s building, ye are the temple of God.” Surely then these men had some degree of faith ; though, it is plain, their faith was but weak. After some hours spent in the Scripture and prayer, I was much comforted. Yet I felt a kind of soreness in my heart, so that I found my wound was not fully healed. O God, save thou me, and all that are “‘ weak in the faith,” from ‘ doubtful disputations !”

Wed. '7.--I determined, if God should permit, to retire for a short time into Germany. I had fully proposed, before I left Georgia, so to do, if it should please God to bring me back to Europe. And I now clearly saw the time was come. My weak mind could not bear to be thus sawn asunder. And I hoped the conversing with those holy men ‘who were themselves living witnesses of the full power of faith, and yet able to bear with those that are weak, would be a means, under God, of so establishing my soul, that I might go on from faith to faith, and “from strength to strength.” Thur. 8.--I went to Salisbury to take leave of my mother. The next day I left Sarum, and on Saturday came to Stanton Harcourt. Having preached faith in Christ there on Sunday, 11, I went on to Oxford ; and thence on Monday to London, where I found Mr. Ingham just setting out. We went on board the next day, Tuesday, 13, and fell down to Gravesend that night. About four in the afternoon on Wednesday, we lost sight of England. We reached the Mease at eight on Thursday morning, and in an hour and a half landed at Rotterdam. We were eight in all; five English and three Germans. Dr. Koker, a physician of Rotterdam, was so kind, when we set forward in the afternoon, as to walk an hour with us on our way. I never before saw any such road as this. For many miles together, it is raised for some yards June, 1738. ] REV. J. WESLEY’S JOURNAL. 17

Thur. 6.--The Count carried me with him to the Count of Solmes, where I observed with pleasure the German frugality. Three of the young Countesses, (though grown up) were dressed in linen; the Count and his son in plain cloth. At dinner, the next day, a glass of wine and a glass of water were set by every one, and if either were emptied, a second. They all conversed freely and unaffectedly. At ten at night we took coach again, and in the morning reached Marienborn. I lodged with one of the brethren at Exckershausen, an English mile from Marienborn, where I usually spent the day, chicfly in conversing with those who could speak either Latin o: English ; not being able, for want of more practice, to speak German readily. And here I continually met with what I sought for, viz. living proofs of the power of faith : persons saved from inward as well as outward sin, by “ the love of God shed abroad in their hearts ;” and from all doubt and fear, by the abiding witness of “ the Holy Ghost given unto them.” Sun. 9.--The Count preached in the old castle at Runneberg, (about ihree English miles from Marienborn,) where is also a small company of those who seek the Lord Jesus in sincerity. Wednesday, 12, was one of the conferences for strangers; where one of Frankfort proposing the question,--Can a man be justified and not know it? the Count spoke largely and scripturally upon it, to this effect :-- 1. Justification is the forgiveness of sins. 2. The moment a man flies to Christ he is justified ; 3. And has peace with God; but not always joy: 4. Nor perhaps may he know he is justified, till long after. 5. For the assurance of it is distinct from justification itself. 6. But others may know he is justified by his power over sin, by his seriousness, his love of the brethren, and his “ hunger and thirst after rignteousness,” which alone prove the spiritual life to be begur 7. To be justified is the same thing as to be born of God. (Not so.) 8. When a man is awekened, he is begotten of God, and his fear 80 REV. J. WESLEY’S JOURNAL. [July, 1738 and sorrow, and sense of the wrath of God, are the pangs of the new birth.

I then recollected what Peter Bohler had often said upon this head, which was to this effect :-- . When a man has living faith in Christ, then is he justified : . This is always given in a moment ; . And in that moment he has'peace with God; . Which he cannot have without knowing that he has it: . And being born of God, he sinneth not : . Which deliverance from sin he cannot have without knowing that he has it. Sat. 15.--Was the Intercession day, when many strangers were present from different parts. On Monday, 17, having stayed here ten days longer than I intended, (my first design being only to rest one or two days,) I proposed setting out for Hernhuth; but Mr. Ingham desiring me to stay a little longer, I stayed till Wednesday, 19, when Mr. Hauptman, (a native of Dresden,) Mr. Brown, and I set out together.

We breakfasted at Gehlenhausen, an old, unhandsome town, dined ° at Offenau, (where is a strange instance of moderation,--a church used every Sunday both by the Papists and the Lutherans alternately,) and, notwithstanding some sharp showers of rain, in the evening reached Steinau. Thursday, 20, we dined at Braunsal, and passing through Fulda in the afternoon, (where the duke has a pleasant palace,) travelled through a delightful country of hills and vales ; and in the evening came to Rickhersch. The next night, (after having had the most beautiful prospect which I think I ever saw, from the top of a high hill, commanding a vast extent of various land on every side,) we, with some difficulty, and many words, procured a poor accommodation at an inn in Markful. Saturday, 22, having passed through Eisenach in the morning, we came through a more level open country, to Saxe-Gotha in the afternoon, a neat and pleasant city, in which the Prince’s palace is indeed a fine building. We stopped an hour here with a friendly man, and in the evening came to Ditleben; and thence in the morning to Erfurt, where we were kindly entertained by Mr. Reinhart, to whom ‘we were directed by some of the brethren at Marienborn. In the afternoon we came to Weymar, where we had more difficulty to get through the city than is usual, even in Germany: being not only detained a considerable time at the gate, but also carried before I know not what great man (I believe the duke) in the Square ; who, after many other questions, asked, what we were going so far as Hernhuth for: I answered, “to see the place where the Christians live.” He looked hard, and Jet us go. Mon. 24.--We came early to Jena, which lies at the bottom of several high, steep, barren hills. The students here are distinguished from the townsmen by their swords. They do not live together in colleges, (nor indeed in any of the German universities,) as we do in Oxford and Cambridge ; but are scattered up and down the town, in lodging or boarding houses. Those of them to whom we were recommended, behaved as brethren indeed. © may brotherly kindness, and every good word and work, abound in them more and more! At Jena, the stone pillars begin; set up by the elector of Saxony Oar whe

“ Observe again, this is not the foundation. It is not this by which you are justified. This is not the righteousness, this is no part of the righteousness, by which you are reconciled unto God. You grieve for your sins. You are deeply humble. Your heart is broken. Well; but all this is nothing to your justification. #The remission of your sins is not owing to this cause, either in whole or in part. Your humiliation and contrition have no influence on that. Nay, observe further, that it may hinder your justification; that is, if you build any thing upon it; if you think, ‘I must be so or so contrite. I must grieve more, before I can be justified. Understand this well. To think you must be more contrite, more humble, more grieved, more sensible of the weight of sin, before you can be justified, is to lay your contrition, your grief, your humiliation, for the foundation of your being justified; at least, for a part of the found ation. Therefore it hinders your justification; and a hinderance it is which must be removed before you can lay the right foundation. ‘The right foundation is, not your contrition, (though that is not your own,) not your righteousness, nothing of your own; nothing that is wrought in you by the Holy Ghost; but it is something without you, viz. the righteousness and the blood of Christ. “For this is the word, ‘To him that believeth on God that justifieth the ungodly, his faith is counted for righteousness.’ See ye not, that the foundation is nothing in us? There isno connection between God and the ungodly. There is no tie to unite them. They are altogether separate from each other. They have nothingincommon. ‘There is nothing less or more in the ungodly, to join them to God. Works, righteousness, contrition? No; ungodliness only. This then do, if you will lay a right foundation. Go straight to Christ with all your ungodliness. Tell him, ‘Thou, whose eyes are as a flame of fire searching my heart, seest that lam ungodly. I plead nothing else. I do not say, lam humble or contrite; but Iam ungodly. Therefore bring me to him that justifieth the ungodly. Let thy blood be the propitiation for me. For there is nothing in me but ungodliness.’

To hear in what manner God “ out of darkness commanded this light to shine,” must be agreeable to all those in every nation, who can testify from their own experience, “ The gracious Lord hath so done his marvellous acts, that they ought to be had in remembrance.” I shall therefore here subjoin the substance of several conversations, which I had at Hernhuth, chiefly on this subject. And may many be incited hereby to give praise “ unto Him that sitteth upon the throne, and unto the Lamb for ever and ever !” It was on August 10, (old style,) that I had an opportunity of spending some hours with Curist1an Davin. He is a carpenter by trade, more than middle aged, though I believe not fifty yet. Most of his words I understood well; if at any time I did not, one of the brethren who went with me, explained them in Latin. The substance of what he spoke, I immediately after wrote down; which was as follows :-- “ When I was young, I was much troubled at hearing some affirm that the Pope was Antichrist. JI read the Lutheran books writ against the ‘Papists, and the Popish books writ against the Lutherans. I easily saw that the Papists were in the wrong; but not that the Lutherans were in the right. I could not understand what they meant by being justified by faith, by faith alone, by faith without works. Neither did I like their talking so much of Christ. Then I began to think, How can Christ be the Son of God? But the more I reasoned with myself upon it, the more confused I was, till at last I loathed the very name of Christ. I could not bear to mention it. J hated the sound of it; and would never willingly have either read or heard it. In this temper I left Moravia, and wandered through many countries, seeking rest, but finding none. “In these wanderings I fellamong some Jews. Their objections against the New Testament threw me into fresh doubts. At last I set myself to read over the Old Testament, and see if the prophecies therein contained were fulfilled. Iwas soon convinced they were. And thus much I gained,-- a fixed belief that Jesus was the Christ.

moment, norin one hour. For I could not immediately believe that I was forgiven, because of the mistake I was then in concerning forgiveness. I saw not then, that the first promise to the children of God is, ‘ Sin shall no more reign over you;’ but thought I was to feel it in me no more, from the time it was forgiven. Therefore, although I had the mastery over it, yet I often feared it was not forgiven, because it still stirred in me, and at some times thrust sore at me that I might fall: because, though it did not reign, it did remain in me; and I was continually tempted, though not overcome. This at that time threw me into many doubts; not understanding that the devil tempts, properly speaking, only those whom he perceives to be escaping from him. He need not tempt his own; for they ‘lie in the wicked one,’ (as St. John observes,) and do his will with greediness. But those whom Christ is setting free, he tempts day and night, to see if he can recover them to his kingdom. Neither saw I then, that the being justified, is widely different from the having the full assurance of faith. I remembered not, that our Lord told his Apostles before his death, ‘ Ye are clean;’ whereas it was not till many days after it, that they were fully assured, by the Holy Ghost then received, of their reconciliation to God through his blood. The difference between these fruits of the Spirit was as yet hid from me; so that I was hardly and slowly convinced I had the one, because I had not the other. “ When I was recovered from my illness, I resolved to return into Mo ravia, and preach Christ to my relations there. Thence I came back to Gorlitz, where I continued five years; and there was a great awakening both in the town and country round about. In this space I made two more journeys into Moravia, where more and more came to hear me, many of whom promised to come to me, wherever I was, when a door should be opened for them.

«4, It was in the year 1715 that a soldier of the emperor’s, lately discharged, came to Sehl, a village of which the Jesuits are lords, and began to talk with Augustin Neusser and his brother. He sharply reproved their hypocrisy, in pretending to be Romanists, and dissembling the true faith. Yet they conferred with flesh and blood, till the year 1722, when at length they forsook all and retired into Upper Lusatia. They left three brothers behind them, who were soon after cast into prison, and grievously persecuted by the Papists; so that as soon as ever a door was opened, they also left all, and followed their brothers into Lusatia. The same did many others soon after, as finding no safety either for body or soul in their own country ; whence, about the same time, Michael and Martin Linner, and the Haberlands, were driven out, with their families, after having suffered the loss of all things, for not conforming to the Romish worship, and for receiving those they called heretics into their houses. «¢°5, But the brethren at Kuhnewald were treated with still greater ° severity. Ali their books were taken away; they were compelled, by the most exquisite torments, to conform to the Popish superstitions and idolatries ; and, in the end, cast into, and kept in, the most loathsome prisons, whereby David Schneider, the Nitschmans, and many others, were constrained also to leave their country, and all that they had. These eT + 90 REV. J. WESLEY’S JOURNAL. [ Aug. 1738. are the plain reasons of our leaving Moravia, of which your excellency desired an account from us.’ “In the mean time we found a great remissness of behaviour had crept in among us. And indeed the same was to be found in most of those round about us, whether Lutherans or Calvinists; so insisting on faith, as to forget, at least in practice, both holiness and good works.

“Martin Doéber, when I described my state to him, said he had known very many believers, who, if he asked the question, would not have dared to affirm, that they were the children of God. And he added, “It is very common for persons to receive remissjon of sins, or justification through faith m the blood of Christ, before they receive the full assurance of faith; which Ged many times withholds, till he has tried whether they will work together with him in the use of the first gift. Nor. is there any need (continued he, Déber) to incite any one to seek that assurance by telling him, the faith he has is nothing. This will be more likely to drive him to despair, than to encourage him to press forward. His single business, who has received the first gift, is, credendo credere et in credendo perseverare : (to believe on, and to hold fast that whereunto he hath attained :) to go on doing his Lord’s will, according to the ability God hath already given; cheerfully and faithfully to use what he has received, without solicitude for the rest.’ ” In the conversation I afterward had with Augustine Neusser, a knife smith, (another of the pastors or teachers of the Church, about sixty years of age,) as also with his brothers, Wensel, and Hantz Neusser, the nature of true faith and salvation was yet further explained to me. Aveustine Nevussrr spoke to this effect:--“ By experience I know, that we cannot be justified through the blood of Christ, till we feel that all our righteousness and good works avail nothing toward our justification. ‘Therefore, what men call a good life, is frequently the greatest of all hinderances to their coming to Christ. For it will not let them see that they are lost, undone sinners; and if they see not this, they cannot come unto him.

Sun. Oct. 1.--I preached both morning and afternoon at St. George’s m the East. On the following days I endeavoured to explain the way of salvation to many who had misunderstood what had been preached concerning it. Fit. 6.--I preached at St. Antholin’s once more. In the afternoon I went to the Rev. Mr. Bedford, to tell him between me oe Oct. 1738. | REV. J. WESLEY’S JOURNAL. 11] and him alone of the injury he had done both to God and his brother, by preaching and printing that very weak sermon on assurance, which was an ignoratio elenchi from beginning to end; seeing the assurance we preach is of quite another kind from that he writes against. We speak of an assurance of our present pardon; not, as he does, of our final perseverance. : In the evening I began expounding at a little society in Wapping. On Sunday, 8, I preached at the Savoy chapel, (I suppose the last time,) on the parable (or history rather) of the Pharisee and Publican praying in the temple. On Monday, 9, I set out for Oxford. In walking I read the truly surprising narrative of the conversions lately wrought in and about the town of Northampton, in New-England. Surely “this is the Lord’s doing, and it is marvellous in our eyes.” An extract from this I wrote to a friend, concerning the state of those who are “ weak in faith.” His answer, which I received at Bristol, on Saturday, 14, threw me into great perplexity, till, after crying to God, I took up a Bible, which opened on these words: “ And Jabez called on the God of Israel, saying, Oh, that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested,” 1 Chron. iv, 10. This, however, with a sentence in the Evening lesson, put me upon considering my own state more deeply. And what then occurred to me was as follows :--

Sun. 15.--I preached twice at the Castle, and afterward expounded at three societies. Wednesday evening I came to London again ; and on Friday met a society (of soldiers chiefly) at Westminster. On Sunday, 22,1 preached at Bloomsbury, in the morning, and at Shadwell in the afternoon. Wednesday, 25, I preached at Basingshaw church; on Friday morning, at St. Antholin’s; on Sunday, at Islington and at London-Wall. In the evening, being troubled at what some said of “ the kingdom of God within us,” and doubtful of my own state, I called upon God, and received this answer from his word: “ He himself also waited for the kingdom of God.” “ But should not I wait in silence and retirement?” was the thought that immediately struck into my mind. I opened my Testament again, on those words, “ Seest thcu not, how faith wrought together with his works? And by works was faith made perfect.” Fri. Noy. 3.--I preached at St. Antholin’s: Sunday, 5, in the morning, at St. Botolph’s, Bishopsgate ; in the afternoon, at Islington ; and in the evening, to such a congregation as I never saw before, at St. Clement’s, in the Strand. As this was the first time of my preaching here, I suppose it is to be the last. On Wednesday, my brother and I went, at their earnest desire, to do the last good office to the Nov. 1738. ] REV. J. WESLEY'S JOURNAL. 113

Sun. 19.--I only preached in the afternoon, at the Castle. On Monday night I was greatly troubled in dreams; and about eleven o’clock, waked in an unaccountable consternation, without being able to sleep again. About that time, (as I found in the morning,) one who had been designed to be my pupil, but was not, came into the Porter’s lodge, (where several persons were sitting,) with a pistol in his hand. He presented this, as in sport, first at one, and then at another. He then attempted twice or thrice to shoot himself; but it would not go off. Upon his laying it down, one took it up, and blew out the priming. He was very angry, went and got fresh prime, came in again, sat down, beat the flint with his key, and about twelve, pulling off his hat and wig, said he would die like a gentleman, and shot himseif through the head. Thur. 23.--Returning from preaching at the Castle, I met once more with my old companion in affliction, C. D. ; who stayed with me till Monday. His last conversation with me was as follows :-- “Jn this you are better than you was at Savannah. You know that you was then quite wrong. But you are not right yet. You know that you was then blind. But you do not see now. I doubt not but God will bring you to the right foundation; but I have no hope for you, while you are on your present foundation: itis as different from the true, as the right hand from the left. You have all to begin anew. I have observed all your words and actions; and I see you are of the same spirit still. You have a simplicity; but it is a simplicity of your own: it is not the simplicity of Christ. You think you do not trust in your own works; but you do trust in your own-works. You do not believe in Christ. You have a present freedom from sin; but it is only a temporary suspension of it, not a deliverance from it. And you have a peace; but it is not a true peace: if death were to approach, you would find all your fears return. But JI am forbid to say any more. My heart sinks in me like a stone.” /

Fri. March 2.--It was the advice of all our brethren, that I should spend a few days at Oxford, whither I accordingly went on Saturday, 3d. A few names I found here also, who had not denied the faith, neither been ashamed of their Lord, even in the midst of a perverse generation. And every day we were together, we had convincing proof, such as it had not before entered into our hearts to conceive, that “He is able to save unto the uttermost all that come to God through him.” One of the most surprising instances of his power which I ever remember to have seen, was on the Tuesday following ; when I visited one who was above measure enraged at this new way, and zealous in opposing it. Finding argument to be of no other effect, than to inflame her more and more, I broke off the dispute, and desired we might join in prayer, which she so far consented to as to kneel dowr. In a few minutes she fell into an extreme agony, both of body and soul ; and soon after cried out with the utmost earnestness, ‘“« Now I know I am forgiven for Christ’s sake.”” Many other words she uttered to the same effect, witnessing a hope full of immortality. And from that hour, God hath set her face as a flint to declare the faith which before she persecuted.

During my stay here, I was fully employed, between our own society in Fetter-lane, and many others, where I was continually desired to expound ; so that I had no thought of leaving London, when I received, after several others, a letter from Mr. Whitefield, and another from Mr. Seward, intreating me, in the most pressing manner, to come to Bristol] without delay. ‘This I was not at all forward to do; and perhaps a little the less inclined to it (though I trust I do not count my life dear unto myself, so I may finish my course with joy) because of the remarkable scriptures which offered as often as we inquired, touching the consequence of this removal: probably permitted for the trial of our faith : “Get thee up into this mountain ;--and die in the mount whither thou goest up, and be gathered unto thy people,” Deut. xxxii, 49, 50. “And the children of Israel wept for Moses in the plains of Moab thirty days,” Deut. xxxiv, 8. ‘I will show him how great things he must suffer for my name’s sake,” Acts ix, 16. ‘And devout men carried Stephen to his burial, and made great lamentation over him,” Acts viii, 2.

«20, My next position is this: till he is thus despised, no man is in a state of salvation. And this is a plain consequence of the former; for if all that are ‘ not of the world. are therefore despised by those that are, Journal I.--9° 126 REV. J. WESLEY’S JOURNAL. [ April, 1739. then, till a man is despised, he is ‘of the world ;’ that is, out of a state of salvation. Nor is it possible for all the trimmers between God and the world to elude the consequence ; unless they can prove that a man may be ‘of the world,’ and yet be in a state of salvation. I must therefore, with, or without the consent of these, keep close to my Saviour’s judg- ment, and maintain, that contempt is a part of the cross which every man bears who follows him; that it is the badge of his discipleship, the stamp of his profession, the constant seal of his calling; insomuch that though a man may be despised without being saved, yet he cannot be saved without being despised. ; “21. I should not spend any more words on this great truth, but that it is at present voted out of the world. The masters in Israel, learned men, men of renown, seem absolutely to have forgotten it: nay, and censure those who have not forgotten the words of their Lord, as ‘ settersforth of strange doctrine.’ Yet they who hearken to God rather than man, must lay down one strange position more,--That the being despised is absolutely necessary to our doing good-in the world: if not to our doing some good, (for God may work by Judas,) yet to our doing so much good as we otherwise might: seeing we must know God, if we would fully teach others to know him. But if we do, we must be despised of them that know him not. ‘ Where then is the scribe? Where is the

no conditional or instrumental cause, but faith; is overturning Popery from the foundation ? When will ye understand, that the most destructive of all those errors which Rome, the mother of abominations, hath brought forth, (compared to which transubstantiation, and a hundred more, are “ trifles light as air,’’) is “‘ That we are justified by works ;” or, (to express the same thing a little more decently,) by faith and works. Now, dol preach this? I did for ten years: I was (fundamentally) a Papist, and knew it not. But I do now testify to all, and it is the very point for asserting which J have, to this day, been called in question,) that ‘no good works can be done before justification; none which have not in them the nature of sin.” I have often inquired who are the authors of this report; and have generally found they were either bigoted Dissenters, or (I speak without fear or favour) ministers of our own Church. I have also frequently’ considered, what possible ground or motive they could have thus to speak ; seeing few men in the world have had occasion so clearly and openly to declare their principles as I have done, both by preaching, printing, and conversation, for several years last past: and I can no otherwise think, than that either they spoke thus (to put the most favourable construction upon it) from gross ignorance ; they knew not what Popery was ; they knew not what doctrines those are which the Papists teach; or they wilfully spoke what they knew to be fulse ; probably ‘ thinking” thereby “to do God service.” Now take this to yourselves, whosoever ye are, high or low, Dissenters or Churchmen, clergy or laity, who have advanced this shameless charge ; and digest it how you can.

Mon. 10.--I accepted a pressing invitation to go to Plaistow. At five in the evening I expounded there, and at eight again. But most of the hearers were very quiet and unconcerned. In the morning, therefore, I spoke stronger words. But it is only the voice of the Son of God which is able to wake the dead. Wed. 12.--In the evening, at Fetter-lane, I described the life of faith; and many who had fancied themselves strong therein, found they were no more than new-born babes. At eight I exhorted our brethren to keep close to the Church, and to all the ordinances of God; and to aim only at living “a quiet and peaceable life, in all godliness and honesty.” Thur. 13.--A serious clergyman desired to know, in what points we differed from the Church of England. I answered, “'To the best of my knowledge, in none. The doctrines we preach are the doctrines of the Church of England ; indeed, the fundamental doctrines of the Church, clearly laid down, both in her Prayers, Articles, and Homilies.” He asked, “In what points, then, do you differ from the other clergy of the Church of England?” J answered, “In none from that part of the clergy who adhere to the doctrines of the Church ; but from that part of the clergy who dissent from the Church, (though they own it not,) I differ in the points following :-- “ First, They speak of justification, either as the same thing with sanctification, or as something consequent upon it. I believe justification 154 REY. J. WESLEY’S JOURNAL. [| Sept. 1739 to be wholly distinct from sanctification, and necessarily antecedent to it. “Secondly, They speak of our own holiness, or good works, as the cause of our justification; or, that for the sake of which, on account of which, we are justified before God. I believe, neither our own holiness,. nor good works, are any part of the cause of our justification; but that the death and righteousness of Christ are the whole and sole cause of it; or, that for the sake of which, on account of which, we are justified before God.

“Thirdly, They speak of good works as a condition of justification, necessarily previous to it. I believe no good work can be previous to justification, nor, consequently, a condition of it; but that we are justified © (being till that hour ungodly, and, therefore, incapable of doing any good work) by faith alone, faith without works, faith (though producing all, yet) including no good work. “Fourthly, They speak of sanctification (or holiness) as if it were an outward thing, as if it consisted chiefly, if not wholly, in those two points, 1. The doing no harm; 2. The doing good, (as it is called,) that is, the using the means of grace, and helping our neighbour. ‘JT believe it to be an inward thing, namely, the life of God in the soul of man; a participation of the Divine nature; the mind that was in Christ; or, the renewal of our heart, after the image of him that created us. “ Lastly, They speak of the new birth as an outward thing, as if it were no more than baptism; or, at most, a change from outward wickedness to outward goodness; from a vicious to (what is called) a virtuous life. I believe it to be an inward thing; a change from inward wickedness to inward goodness; an entire change of our inmost nature from the image of the devil (wherein we are born) to the image of God; a change from the love of the creature to the love of the Creator; from earthly and sensual, to heavenly and holy affections ;--in a word, a change from the tempers of the spirits of darkness, te those of the angels of God in heaven. “There is, therefore, a wide, essential, fundamental, irreconcilable difference between us; so that if they speak the truth as it is in Jesus, I am found a false witness before God. But if I teach the way of God in truth, they are blind leaders of the blind.”

About three in the afternoon, I came to Mr. Benjamin Seward’s, at Bengeworth, near Evesham. At five, I expounded in his house, (part of the thirteenth chapter of the First of Corinthians,) and at seven, in the school house; where I invited all who “had nothing to pay,’ to come and accept of free forgiveness. In the morning I preached near Mr. Seward’s house, to a small serious congregation, on those words, Cae ‘ Oct. 1739.] REV. J. WESLEY’S JOURNAL. 157 “I came not to call the righteous, but sinners to repentance.” In the evening, I reached Gloucester. Saturday, 6, at five in the evening, I 2xplained to about a thousand people, the nature, the cause, and the condition, or instrument of justification; from these words, “To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.” Sun. '7.--A few, I trust, out of two or three thousand, were awakened by the explanation of those words, “ Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, _whereby we cry, Abba, Father.” About eleven, I preached at Run- wick, seven miles from Gloucester. The church was much crowded, though a thousand or upward stayed in the church-yard. In the afternoon I explained further the same words, “ What must I do to be saved?” I believe some thousands were then present, more than had been in the morning. O what a harvest is here! When will it please our Lord to send more labourers into his harvest? Between five and six, I called on all who were present (about three thousand) at Stanley, on a little green, near the town, to accopt of Christ, as their only “ wisdom, righteousness, sanctification, and redemption.” I was strengthened to speak as I never did before ; and continued speaking near two hours: the darkness of the night, and a little lightning, not lessening the number, but increasing the seriousness of the hearers. I concluded the day, by expuunding part of our Lord’s sermon on the mount, toa small, serious company at Ebly.

evening we called upon God for medicine, to heal those that were ‘broken in heart.” And five who had long been in the shadow of dwat. knew they were “passed from death unto life.” The sharp frost in the morning, Sunday, 14, did not prevent about fifteen hundred frum being at Hannam, to whom I called, in the words of our gracious Master, “ Come unto me, all ye that labour and are heavy-laden; and I will give you rest.” In the evening we claimed and received the promise, for several who were “ weary and heavy-laden.” Mon. 15.--Upon a pressing invitation, some time since received, 1 ‘set out for Wales. About four in the afternoon I preached on a little green, at the foot of the Devauden, (a high hill, two or three miles beyond Chepstow,) to three or four hundred plain people on, “ Christ our wisdom, righteousness, sanctification, and redemption.” After sermon, one who I trust is an old disciple of Christ, willingly received us into his house: whither many following, I showed them their need of a Saviour, from these words, “ Blessed are the poor in spirit.” In the morning I described more fully the way to salvation,--* Believe in the Lord Jesus, and thou shalt be saved :” and then, taking leave of my friendly host, before two came to Abergavenny. I felt in myself a strong aversion to preaching here. However, I went to Mr. W. » (the person in whose ground Mr. Whitefield preached,) to desire the use of it. He said, with all his heart,--if the minister was not willing to let me have the use of the church: after whose refusal, (for I wrote a line to him immediately,) he invited me to his house. Abouta thousand people stood patiently, (though the frost was sharp, it being after sunset,) while, from Acts xxviii, 22, I simply described the plain, old religion of the Church of England, which is now almost every where spoken against, under the new name of Methodism. An hour after, I explained it a little more fully, in a neighbouring house, showing how “ God hath exalted Jesus to be a Prince and a Saviour, to give repentance and remission of sins.”

Wed. 15.--The frost was sharper than before. However, five or six hundred people stayed, while I explained the nature of that salvation which is through faith, yea faith alone: and the nature of that living faith through which cometh this salvation. About noon I came to Usk, where I preached to a small company of poor people, on those words, “The Son of man is come to save that which was lost.”” One grey-headed man wept and trembled exceedingly: and another who was there, I have since heard, as well as two or three who were at the Devauden, are gone quite distracted; that is, they mourn and refuse to be comforted, till they “‘ have redemption through his blood.” When I came to Pont-y-Pool in the afternoon, being unable to procure any more convenient place, I stood in the street, and cried aloud to five or six hundred attentive hearers, to ‘‘ believe in the Lord Jesus,” that they might “ be saved.” In the evening I showed his willingness to save all who desire to come unto God through him. Many were melted into tears. It may be, that some will “ bring forth fruit with patience.” Thur. 18.--I endeavoured to cut them off from all false supports and vain dependences, by explaining and applying that fundamental truth, “To him that werketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” When we were | 160 _ REV. J. WESLEY’S JOURNAL. [ Oct. 1739

# the Devauden on Monday, a poor woman, who lived six miles off, came thither in great heaviness. She was deeply convinced of sin, and weary cf it; but found no way to escape from it. She walked from thence to Abergavenny on Tuesday, and on Wednesday from Abergavenny to Usk. Thence, in the afternoon, she came to Pont-yPool; where between twelve and one in the morning, after a sharp contest in her soul, our Lord got unto himself the victory; and the love of God was shed abroad in her heart, knowing that her sins were forgiven her. She went on her way rejoicing to Cardiff; whither I came in the afternoon. And about five (the minister not being willing I should preach in the church on a week day) I preached in the Shire Hall, (a large convenient place,) on, ‘“ Believe, and thou shalt be saved.” Several were there who laboured much to make a disturbance. But our Lord suffered them not. At seven I explained to a much more numerous audience, the blessedness of mourning, and poverty of spirit. Deep attention sat on the faces of the hearers ; many of whom, I trust, have “ believed our report.” Fri. 19.--I preached in the morning at Newport, on, “* What must 1 do to be saved ?”’ to the most insensible, ill-behaved people I have ever seen in Wales. One ancient man, during a great part of the sermon, cursed and swore almost incessantly ; and, toward the conclusion, took up a great stone, which he many times attempted to throw. But that he could not do.--Such the champions, such the arms against field-preaching ! At four I preached at the Shire Hall of Cardiff again, where many gentry, I found, were present. Such freedom of speech I have seldom had, as was given me in explaining those words, “ The kingdom of ‘God is net meat and drink ; but nghteousness, and peace, and joy in the Holy Ghost.” At six almost the whole town (I was informed) came together, to whom I explained the six last beatitudes ; but my heart was so enlarged, I knew not how to give over, so that we continued three hours. O may the seed they have received, have its fruit unto holiness, and in the end, everlasting life !

Sat. 20.--I returned to Bristol. I have seen no part of England so pleasant for sixty or seventy miles together, as those parts of Wales I have been in. And most of the inhabitants are indeed ripe for the Gospel. I mean (if the expression appear strange) they are earnestly desirous of being instructed in it; and as utterly ignorant of it they are, as any Creek or Cherokee Indians. I do not mean they are ignorant of the name of Christ. Many of them can say both the Lord’s Prayer and the Belief. Nay and some, all the Catechism : but take them out of the road of what they have learned by rote, and they know no more (nine in ten of those with whom I conversed) either of Gospel salvation, or of that faith whereby alone we can be saved, than Chicali or Tomo Chachi. Now, what spirit is he of, who had rather these poor creatures should perish for lack of knowledge, than that they should be saved, even by the exhortations of Howell Harris, or an itmerant preacher ¢ Finding a slackness creeping in among them who had begun to run well, on Sunday, 21, both in the morning and afternoon, I enforced those words, “‘ As ye have received Christ Jesus the Lord, so walk ve Oct. 1739.] REV. J. WESLEY’S JOURNAL. 161 in him.” In the evening I endeavoured to quicken them further, by describing pure and undefiled religion: and the next day, to encourage them in pursuing it, by enforcing those words of our blessed Master, ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” Tues. 23.--In riding to Bradford, I read over Mr. Law’s book on the New Birth: philosophical, speculative, precarious ; behmenish, void, and vain ! O what a fall is there!

At eleven I preached at Bearfield to about three thousand, on the spirit of nature, of bondage, and of adoption. Returning in the evening, I was exceedingly pressed to go back to a young woman in Kingswood. (The fact I nakedly relate, and leave every man to his own judgment of it.) Iwent. She was nineteen or twenty years old; but, it seems, could not write or read. I found her on the bed, two or three persons holding her. It was a terrible sight. Anguish, horror, and despair, above all description, appeared in her pale face. The thousand distortions of her whole body, showed how the dogs of hell were gnawing her heart. The shrieks intermixed were scarce to be endured. But her stony eyes could not weep. She screamed out, as soon as words could find their way, “I am damned, damned ; lost for ever. Six days ago you might have helped me. But it is past. I am the devil’s now. Ihave given myself to him. HisIlam. Him I must serve. With him I must go to hell. Iwill be his. Iwill serve him. 1! will go with him _ to hell. I cannot be saved. I will not be saved. I must, I will, I will be damned.” She then began praying to the devil. We began, Arm of the Lord, awake, awake! She immediately sunk down as asleep; but, as soon as we left off, broke out again, with inexpressible vehemence : “ Stony hearts, break ! I am a warning to you. Break, break, poor stony hearts! Will you not break? What can be done more for stony hearts? I am damned, that you may be saved. Now break, now break, poor stony hearts! You need not be damned, though I must.” She then fixed her eyes on the corner of the ceiling and said, * There he is; ay, there he is ; come, good devil, come. Take me away. You said, you would dash ‘my brains out; come, do it quickly. I am yours. I will be yours.

_ No power, no power; no faith, no faith. She is mine; her soul is mine. I have her, and will not let her go.” We begged of God to increase our faith. Meanwhile her pangs increased more and more ; so that one would have imagined, by the violence of the throes, her body must have been shattered to pieces. One who was clearly convinced this was no natural disorder, said, *“‘ I think Satan is let loose. I fear he will not stop here.” And added, “I command thee, in the name of the Lord Jesus, to tell if thou hast commission to torment any other soul?’ It was immediately answered, “Ihave. L yC r, and NS) h J. s.” (Two who lived at some distance, and were then in perfect health.) We betook ourselves to prayer again; and ceased not, till she began, about six o’clock, with a clear voice, and composed, cheerful look,-- Praise God, from whom all blessings flow. Sun. 28.--I preached once more at Bradford, at one in the afte: noon. The violent rains did not hinder more, I believe, than .en i i \ iN | Nov. 1739.] REV. J. WESLEY’S JOURNAL. 163 thousand, from earnestly attending to what I spcke on those solemn words, “I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God.”

“On this principle it was that I made one of your audience, October 23, at Bradford. And because I thought I could form the best judgment of you and your doctrines from your sermon, I resolved to hear that first ; which was the reason, that although, by accident, I was at the same house, and walked two miles with you, to the place you preached at, I spoke little or nothing to you. I must confess, sir, that the discourse you made that day, wherein you pressed your hearers in the closest manner, and with the authority of a true minister of the Gospel, not to stop at faith ony, but to add to it all virtues, and to show forth their faith by every kind of good works, convinced me of the great wrong done you by a public report, common in people’s mouths, that you preach faith without works , for that is the only ground of prejudice which any true Christian can have; and is the sense in which your adversaries would take your words when they censure them. For that we are justified by faith only is the doctrine of Jesus Christ, the doctrine of his apostles, and the doctrine of the Church of England. I am ashamed, that after having lived twentynine years, since my baptism into this faith, I should speak of it in the lame, unfaithful, I may say false manner I have done in the paper above mentioned !--What mere darkness is man when truth hideth her face from him!

‘“‘Man is by nature a sinner, the child of the devil, under God’s wrath, in a state of damnation. The Son of God took pity on this our misery : he made himself man, he made himself sin for us; that is, he hath borne the punishment of our sin: ‘the chastisement of our peace was upon him, and by his stripes we are healed.’ To receive this boundless mercy, this inestimable benefit, we must have faith in our Benefactor, and through him in God. But then, true faith is not a lifeless principle, as your. adversaries seem to understand it. They and you mean quite another thing by faith. They. mean a bare believing that Jesus is the Christ. You mean, a living, growing, purifying principle, which is the root both of inward and outward holiness; both of purity and good works; without which no man can have faith, at least, no other than a dead faith. ““ This, sir, you explained in your sermon at Bradford, Sunday, October 28, to near ten thousand people, who all stood to hear you with awful ' silence and great attention. I have since reflected how much good the clergy might do, if, instead of shunning, they would come to hear and converse with you; and in their churches and parishes, would further enforce those catholic doctrines which you preach; and which, I am glad to see, have such a surprising good effect on great numbers of souls. “TJ think, indeed, too many clergymen are culpable, in that they do not inform themselves better of Mr. Whitefield, yourself, and your doctrines from your own mouths: I am persuaded if they did this with a Christian spirit, the differences between you would soon be atan end. Nay, I think those whose flocks resort so much to hear you, ought to do it out of their pastoral duty to them; that if you preach good doctrine, they may edify them on the impressions so visibly made by your sermons, or, if evil, they may reclaim them from error. .

9. This I have endeavoured to do with a tender hand; relating no more than | believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any further offensive than was implied in the very nature of the thing; labouring every where to speak consistently with that deep sense which is settled in my heart, that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me. 10, And if any of you will smite me friendly, and reprove me; if you will show me wherein I have erred, either in the matter or manner of the following relation, or any part thereof, I will, by the grace of God, confess it before angels and men, in whatsoever way you shall require. 5 Meanwhile do not cease to pray for Your weak, but sfill affectionate brother, Joun Wes.er. Lonpon, June 24, 1744. JOURNAL.--No. IV. Tuurspay, November 1, 1739.--I left Bristol, and, on Saturday, came to London. The first person I met with there, was one whom I had left strong in faith, and zealous of good works ; but she now told me, Mr. Molther had fully convinced her, she never had any faith at all ; and had advised her, till she received faith, to be still, ceasing from outward works ; which she had accordingly done, and did not doubt but in a short time she should find the advantage of it. In the evening Mr. Bray, also, was highly commending the being still before the Lord. He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament, “as I,” said he, “ did till very lately.”

Sun. 4.--Our society met at seven in the morning, and continued silent till eight. One then spoke of looking unto Jesus, and exhorted us all to lie stillin his hand. In the evening I met the women of our society at Fetter-lane ; where some of our brethren strongly intimated that none of them had any true faith ; and then asserted, in plain terms, 1. That, till they had true faith, they ought to be still; that is, (as they explained themselves,) to abstain from the means of grace, as they are called ; the Lord’s Supper in particular. 2. That the ordinances are not means of grace, there being no other means than Christ. Wed. 7.--Being greatly desirous to understand the ground of this matter, I had a long conference with Mr. Spangenberg. I agreed with all he said of the power of faith. I agreed, that ‘ whosoever is” by faith “born of God doth not commit sin:” but I could not agree, either, that none has any faith, so long as he is liable to any doubt or fear ; or, that till we have it, we ought to abstain from the Lord’s Supper, or the other ordinances of God. At eight, our society met at Fetterlane. We sat an hour without speaking. The rest of the time was spent in dispute; one having proposed a question concerning the Lord’s Supper, which many warmly affirmed none ought to receive, till he had * the full assurance of faith.” I observed every day more and more, the advantage Satan had gained over us. Many of those who once knew in whom they had believed, were thrown into idle reasonings, and thereby filled with doubts and fears, from which they now found no way to escape. Many were induced to deny the gift of God, and affirm they never had any faith at all; especially those who had fallen again into sin, and, of consequence, im.o darkness; and almost all these had left off the means of grace, saying they must now cease from their own works ; they must now trust in Christ. alone ; they were poor sinners, and had nothing to do out to lie at his feev.

Till Saturday, the 10th, I think I did not meet with one woman of the society who had not been upon the point of casting away her contidence in God. I then indeed found one, who, when many (according ¥ SP Se ee oe ee 168 REV. J. WESLEY’S JOURNAL. | [Nov. 1739 to their custom) laboured to persuade her she had no faith, replied, with a spirit they were not able to resist, “ I know that the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me: and he has never left me one moment, since the hour he was. made known to me in the breaking of bread.” What is to be inferred. from this undeniable matter of fact,--one that had not faith received it in the Lord’s Supper? Why, 1. That there are means of grace, that -- is, outward ordinances, whereby the inward grace of God is ordinarily conveyed to man ; whereby the faith that brings salvation is conveyed to them who before had it not. 2. That one of these means is the Lord’s Supper. And, 3. That he who has not this faith ought to wait for it, in the use both of this, and of the other means which God hath ordained. Fri. 9.--I showed how we are to examine ourselves, whether we be in the faith; and afterward recommended to all, though especially to them that believed, true stillness, that is, a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy . Law, and the works of his commandments. All this week I endea voured also by private conversation to “ comfort the feeble-minded,” and to bring back “ the lame” which had been “ turned out of the way,” if haply it might be healed.

Mon. 12.--I left London, and in the evening expounded, at Wycombe, the story of the Pharisee and the Publican. The next morning, a young gentleman overtook me on the road, and, after awhile, asked me if I had seen Whitefield’s Journals. I told him I had. “And what do you think of them?’ said he. ‘ Don’t you think they are d--n’d cant, enthusiasm from end to end? I think so.” I asked him, “ Why do you think so?” He replied, “ Why, he talks so much about joy and stuff, and inward feelings. As I hope to be saved, I cannot tell what to make of it?” _ I asked, “ Did you ever feel the love of God in your heart? If not, how should you tell what to make of it? Whatever is spoke of the religion of the heart, and of the inward workings of the Spirit of God, must appear enthusiasm to those who have not felt them ; that is, if they take upon them to judge of the things which they own they know not.” At four in the afternoon I came to Oxford, and to a small company in the evening explained the nature and extent of that salvation wherewith, “by grace, we are saved through faith.” The next evening I showed, what it is to believe ; as well as, more largely, what are the fruits of true believing; from those words of the Apostle, “ This is the victory that overcometh the world, even our faith.” Thur. 15.--My brother and I set out for Tiverton. About eleven I preached at Burford. On Saturday evening I explained, at Bristol, the nature and extent of Christian perfection: and at nine in the morning preached at Bath, on, “I know that in me dwelleth no good thing.” In the afternoon I exhorted four or five thousand people at Bristol,, neither to neglect nor rest in the means of grace. In the evening I endeavoured to lift up the hands that hung down, by declaring, “ He will not break the bruised reed, nor quench the smoking flax.” Mon. 19.--I earnestly exhorted those who had believed, to beware of two opposite extremes,---the one, the thinking while they were in light and joy, that the work was ended, when it was but just begun Nov. 1739. | REV. J. WESLEY S JOURNAL. 169

Tues. Dec. 4.--I was violently attacked by some who were exceeding angry at those who cried out so; “being sure,” they said, “ it was all a cheat, and that any one might help crying out, if he would.” _J. Bl. was one of those who were sure of this. About eight the next morning, while he was alone in his chamber, at private prayer, so horrible a dread overwhelmed him, that he began crying out with all his might. All the family was alarmed. Several of them came running up into his chamber ; but he cried out so much the more, till his breath was utterly spent. God then rebuked the adversary ; and he is now less wise in his own conceit. Thur. 6.--I left Bristol, and (after preaching at Malmsbury and Burford in the way) on Saturday, 8, came into my old room at Oxford, from which I went to Georgia. Here, musing on the things that were past, and reflecting, how many that came after me were preferred before me, I opened my Testament on ‘those words, (O may I never let them slip !) “ What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore ? Because they sought it not by faith, but as it were by the works of the law.” Sun. 9 --I expounded in the evening to a small, but deeply serious company, * There is one Mediator between God and men, the man Christ Jesus ;” and exhorted them earnestly, to go straight to him, with all their miseries, follies, and sins. wes. 11.--I visited Mrs. - Plat; one who, having long sought death in the error of her life, was brought back to the great Shepherd of her soul, the first time my brother preached faith in Oxford. In the midst of sickness and pain, and the deepest want, she was calmly rejoicing in God. By this faith may I be thus saved! so as in the midst of heaviness, through manifold temptations, without raiment, or food, or health, or friends, to “ rejoice with joy unspeakable.”

Thur. 13.--I had some hours’ conversation with a serious man, who offered many considerations to show, “that there are no unholy men on earth; and that there are no holy men; but that, in reality, all men are alike, there being no inward difference between them.” I was at first in doubt, what could lead a man of learning and sense into so wonderful an opinion. But that doubt was soon cleared. He had narrowly observed those whom the world calls good men, and could not but discern, that the difference between them and others was merely external; their tempers, their desires, their springs of action, were the same. He clearly saw, although one man was a thief, a cummon swearer, a drunkard, and another not; although this woman was a liar, a prostitute, a Sabbath breaker, and the other clear of these things; yet they were both lovers of pleasure, Jovers of praise, lovers of the present world. He saw self will was the sole spring of action in both “ a REV. J. WESLEY’S JOURNAL. _---- [Dec 1739 though exerting itself in different ways: and that the love of God no more filled and ruled the heart of the one, than of the other. Hencv, therefore, he inferred well, “If these persons are holy, there are none unholy upon earth: seeing thieves and prostitutes have as good a heart, as these saints of the world.” And whereas some of these said, “ Nay, but we have faith; we believe in, and rely on, Christ :” it was easily replied, “ Yea, and such a faith in Christ, such a reliance on him, to save them in their sins, have nine in ten of all the robbers and murderers, of whom ye yourselves say, ‘ Away with them from the earth ’”

In the afternoon I was informed how many wise and learned men (who cannot, in terms, deny it, because our Articles and Homilies are not yet repealed) explain justification by faith. They say, 1. Justification is two-fold; the first, in this life, the second, at the last day. 2. Both these are by faith alone; that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, “ We are justified by faith only.” But they add, 3. We are not justified by subjective faith alone, that is, by the faith which is in us. But works also must be added to this faith, as a joint condition both of the first and second justification. The sense of which hard words is plainly this: God accepts us both here and hereafter only for the sake of what Christ has done and suffered for us. This alone is the cause of our justification. But the condition thereof is, not faith alone, but faith and works together. In flat opposition to this, I cannot but maintain, (at least, till I have a clearer light,) 1. That the justification which is spoken of by St. Paul to the Romans, and in our Articles, is not two-fold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. 2. It is true that the merits of Christ are the sole cause of this our justification: but it is not true that this is all which St. Paul and our Church mean by our being justified by faith only ; neither is it true, that either St. Paul or the Church mean by faith the merits ot Christ. But, 3. By our being justified by faith only, both St. Paul and the Church mean, that the condition of our justification is faith alone, and not good works; inasmuch as “all works done before Justification have in them the nature of sin.” Lastly, That faith which is the sole condition of justification, is the faith which is in us, by the grace of God. It is “a sure trust which a man hath, that Christ hath loved him, and died for him.”

During my short stay here, I received several unpleasing accounts of the state of things in London ; a part of which I have subjoined :--- “Many of our sisters are shaken: J----y C says that she never had faith. Betty and Esther H are grievously torn by reasonings ; the former, I am told, is going to Germany.--On Wednesday night there are but few come to Fetter-lane till near nine o’clock. And then, after the names are called over, they presently depart. It appears plain, our brethren here have neither wisdom enough to guide, nor prudence enough to let it alone. “Mr. B n expounds much, and speaks so slightingly of the means of grace, that many are much grieved to hear him; but others are greatly delighted with him. Ten or fourteen of them meet at our brother Clark’s with Mr. Molther; and seem to consult about things, as if they were the whole body. These make a mere jest of going to church, or to the sacra- _ ee : Dec. 17339. | REV. J. WESLEY’S JOURNAL. 173 ment. They have much confounded some of our sisters; and mariy of our brothers are ‘much grieved.” In another letter, which I received a few days after this, were these words :-- “ Dec. 14, 1739. “This day I was told, by one that does not belong to the bands, that the society would be divided.--I believe brother Hutton, Clark, Edmonds, and Bray, are determined to go on, according to Mr. Molther’s directions, and to raise a church, as they term it; and I suppose above half our brethren are on their side. But they are so very confused, they do not know how to go on; yet are unwilling to be taught, except by the Moravians. “We long to see you; nay, even those would be glad to see you, who will not be directed by you. I believe, indeed, things would be much better if you would come to town.” Wed. 19.--I accordingly came to London, though with a heavy heart. Here I found every day the dreadful effects of our brethren’s reasoning and disputing with each other. Scarce one in ten retained his first love ; and most of the rest were in the utmost confusion, biting

* As to faith, you believe,--1. There are no degrees of faith, and that no man has any degree of it, before all things in him are become new, before, he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him. 2. Accordingly you believe, there is no justifying faith, or state of justification, short of this. 3. Therefore you believe, our brother Hutton, Edmonds, and others, had no justifying faith before they saw you. 4. And in general, that that gift of God, which many received since Peter Béhler came into England, viz. ‘a sure confidence of the love of God’ to them, was not justifying faith. 5. And that the joy and love attending it were from animal spirits, from Journa] I.--12. i nd po ’ ' Se ‘ Pe 174 REV. J. WESLEY’S JOURNAL. [Dec. 1739. nature or imagination; not ‘joy in the Holy Ghost,’ and the real ‘'ove of God shed abroad in their hearts.’ “Whereas I helieve, 1. There are degrees in faith; and that a man may have some degree of it, before all things in him are become new; before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him. 2. Accordingly, I believe there is a degree of justifying faith (and, consequently, a state of justification) short of, and commonly antecedent to, this. 3. And I believe our brother Hutton, with many others, had justifying faith long before they saw you. 4. And, in general, that the gift of God, which many received since Peter Bohler came into England, viz. ‘a sure confidence of the love of God to them,’ was justifying faith. 5. And that the joy and love attending it, were not from animal spirits, from nature or imagination; but a measure of ‘joy in the Holy Ghost,’ and of ‘the love of God shed abroad in their hearts.’

“As to the way to faith, you believe, That the way to attain it is, to wait for Christ, and be still; that is, Not to use (what we term) the means of grace: Not to go to church: Not to communicate: Not to fast: Not to use so much private prayer: Not to read the Scripture: (Because you believe, these are not means of grace; that is, do not ordinarily convey | God’s grace to unbelievers; and, That it is impossible for a man to use them without trusting in them:) Not to do temporal good: Nor to attempt doing spiritual good. (Because you believe, no fruit of the Spirit is given by those who have it not themselves: And, that those who have not faith are utterly blind, and therefore unable to guide other souls.) “Whereas I believe, The way to attain it is, to wait for Christ and be still: In using all the means of grace. Therefore I believe it right, for him who knows he has not faith, (that is, that conquering faith:) To go to church: To communicate: To fast: To use as much private prayer as he can: and, To read the Scripture: (Because I believe, these are “means of grace;’ that is, do ordinarily convey God’s grace to unbelievers; and That it is possible for a man to use them, without trusting in them:) To do all the temporal good he can: And to endeavour after doing spiritual good. (Because I know, many fruits of the Spirit are given by those who have them not themselves: And that those who have not faith, or but in the lowest degree, may have more light from God, more wisdom for the guiding of other souls, than many that are strong in faith.)

“As to the manner of propagating the faith, you believe (as I have also heard others affirm,) That we may, on some accounts, use guile: By saying what we know will deceive the hearers, or lead them to think the thing which is not: By describing things a little beyond the truth, in order to their coming up to it: By speaking as if we meant what we do not. But I believe, That we may not ‘use guile’ on any account whatsoever: That we may not, on any account, say what we know will, and design should, deceive the hearers: That we may not describe things one jot beyond the truth, whether they come up to it or no: and, That we may not speak, on any pretence, as if we meant what indeed we do not. Lastly, As to the fruits of your thus propagating the faith in England, you believe, Much good has been done by it: Many unsettled from a false foundation: Many brought into true stillness, in order to their coming to the true foundation: Some grounded thereon, who were wrong before, but are right now. On the contrary, I believe that very little good, but much hurt, has been done by it. Many who were beginning to build holiness and good works, on the true foundation of faith in Jesus, being now wholly unsettled and lost in vain reasonings and doubtful disputa tions: Many others being brought into a false unscriptural stillness; so that they are not likely to come to any true foundation: And many being Jan. 1740.] REV. J. WESLEY’S JOURNAL. 175 grounded on a faith which is without works ; so that they who were right before, are wrong now.” Tues. Jan. 1, 1740.--I endeavoured to explain to our brethren the true, Christian, scriptural stillness, by largely unfolding those solemn words, “ Be still, and know that I am God.” Wednesday, 2, I earnestly besought them all to “ stand in the old paths,” and no longer to subvert one another’s souls by idle controversies and strife of words. They all seemed convinced. We then cried to God, to heal all our backslidings: and he sent forth such a spirit of peace and love, as we had not known for many months before.

Thur. 17.--I preached at Kendalshire, six miles from Bristol, on «‘ Whosoever is born of God doth not commit sin.” Sunday, 20, my heart was enlarged at Kingswood, in declaring, “‘ Ye are saved through faith.” And the woman who had been so torn of the devil last week, was now made partaker of this salvation; being above measure filled with the love of God, and with all peace and joy in believing. Mon. 21. --I preached at Hannam, four miles from Bristol. In the evening { made a collection in our congregation for the relief of the poor, withoui eee a eee tree Ren ee : ae 176 REV. J. WESLEY’S JOURNAL. [Jan. 1740. Lawfords’s Gate ; who having no work, (because of the severe frost, ) and no assistance from the parish wherein they lived, were reduced to the last extremity. I made another collection on Thursday; and a third on Sunday ; by which we were enabled to feed a hundred, sometimes a hundred and fifty, a day, of those whom we found to need it most. Tues. 22.--I preached at Bridge Gate, six miles from Bristol: Thurs day, 24, at Westerleigh, eight miles from thence. In the evening, at the new room, I expounded Exodus xiv. And we found that God’s arm is not shortened, and rejoiced before him with reverence. I was a little surprised, in going out of the room, at one who catched hold of me, and said abruptly, “I must speak with you and will. I have sinned against light and against love. I have sinned beyond forgiveness. I have been cursing you in my heart, and blaspheming God ever since I came here. 1 am damned; I know it; I feel it; I am in hell; I have hell in my heart.” I desired two or three, who had confidence in God, to join in crying to him on her behalf. Immediately that horrid dread was taken away, and she began to see some dawnings of hope.

Fri. 25.--Another was with me, who after having tasted the heavenly gift, was fallen into the depth of despair. But it was not long before God heard the prayer, and restored to her the light of his countenance. One came to me in the evening, to know if a man could not be saved without the faith of assurance. I answered, “1. I cannot approve of your terms, because they are not scriptural. I find no such phrase as either ¢ faith of assurance’ or ‘ faith of adherence’ in the Bible. Besides, you speak as if there were two faiths in one Lord. Whereas, St. Paul tells us, there is bui one faith in one Lord. 2. By ‘Ye are saved by faith,’ I understand, ye are saved from your .award and outward sins. 3. I never yet knew one soul thus saved without what you call ‘the faith of assurance ;’ I mean a sure confidence, that, by the merits of Christ, he’ was reconciled to the favour of God.” Sat. 26.--I was strongly convinced, that if we asked of God, he would give light to all those that were in darkness. About noon we had a proof of it: one that was weary and heavy laden, upon prayer made for her, soon finding rest to her soul. In the afternoon we had a second proof,--another mourner being speedily comforted. M----y D n was a third, who about five o’clock began again to rejoice in God her Saviour: as did M----y H. y, about the same hour, after along night of doubts and fears. Thur. 31.--I went to one in Kings wood who was dangerously ill; as was supposed, past recovery. But she was strong in the Lord, longing to be dissolved and to be with Christ. Some of her words, were, “I was long striving to come to my Saviour, and I then thought he was afar off; but now I know he was nigh me all that time: I know his arms were round me; for his arms are like the rainbow, they go round heaven and earth.”

unhappily I ccasented with Mr. Ramsey, and I believe between us we might take more than thirty pounds out of the money collected for building the school in Kingswood. 1 acknowledge the justice of God in overtaking me for my sacrilege, in taking that money which was devoted to God. But he, I trust, has forgiven me this and all my sins, washing them away in the blood of the Lamb. “ Feb. 12, 1739-40. Gwittam Snowne.” T knew not in the morning whether to rejoice or grieve, when they informed me he was reprieved for six weeks; and afterward, that he was ordered for transportation. But known unto God are all his works! Wed. 20.--I explained at Deptford the nature of Christian faith and salvation. Many seemed to receive the word with joy. Others complained, “ Thou biingest strange things to our ears ;” though some of them had not patience to hear what this new doctrine was. Thur. 21.--I had a long conference with those whom I esteem very highly in love. But I could not yet understand them on one point,-- Christian openness and plainness of speech. They pleaded for such a reservedness and closeness of conversation as I could in no wise reconcile with St. Paul’s direction, “By manifestation of the truth” to commend “ ourselves to every man’s conscience in the sight of God.” Yet I scarce knew what to think, considering they had the practice of their whole Church on their side : till I opened my Testament on these ‘words, ‘* What is that to thee? Follow thou me.” Tues. 26.--Complaint was made again, (as indeed had been done efore, and that not once or twice only,) that many of our brethren, not content with leaving off the ordinances of God themselves, were ‘continually troubling those that did not, and disputing with them, whether they would or no. The same complaint was made the next night also, at the meeting of the society. I then plainly set before them the things they had done, expostulated the case with them, and earnestly besought them not to trouble or perplex the minds of their brethren any more ; but at least to excuse those who still waited for God in the ways of his own appointment.

Sat. 29.--I spent another hour with one I had twice conversed with before ; and with much the same effect. He asked wherein the doctrine I preached differed from the doctrine preached by other ministers of the Church. I told him, “I hope not at all from that which is preached by many other ministers. _ But from that which is preached by some, it differs thus: I preach the doctrine of the Church, and they do not.” After he had long and zealously laboured to prove, that all ministers preached as I did, and there was no difference of doctrine at all; I was obliged to leave him abruptly ; and should indeed have feared, that my time had been spent to small purpose, but for one piece of history which I then learned, viz. that he had gone to the bishop, before his lordship left Bristol, and informed him that I said in the public congregation, I had had a conference with the bishop and twelve clergymen, and had put them all to silence. Was his lordship so informed? And could ne believe even this? O Joseph Chandler, Joseph Chandler ! I think it was about this time that the soldier was executed. For some time I had visited him every day. But when the love of God was shed abroad in his heart, I told him, “ Do not expect to see me any more. He who has now begun a good work in your soul, will, I aS Orie Bel Dee > 4: aS 180 REV. J. WESLEY’S JOURNAL. -- [Apni, 1740. doubt not, preserve you to the end. But I believe Satan will separate us for a season.” Accordingly, the next day, I was informed that the commanding officer had given strict orde.'s, neither Mr. Wesley, nor any of his people, should be admitted ; for they were all Atheists. But did that man die like an Atheist? Let my last end be like his!

Fri. 25.--My brother and I went to Mr. Molther again, and spent two hours in conversation with him. He now also explicitly affirmed, 1. That there are no degrees in faith ; that none has any faith who has ever any doubt or fear; and that none is justified till he has a clean heart, with the perpetual indwelling of Christ, and of the Holy Ghost : and 2. That every one who has not-this, ought, till he has , to be still: that is, as he explained it, not to use the ordinances, or means of grace, so called. He also expressly asserted, 1. That to those who have a clean heart, the ordinances are nut matter of duty. They are not commanded to use them: they are free: they may use them, or they may not. 2. That those who have not a clean heart, ought not to use them; (particularly not to communicate ;) because God neither commands nor designs they should; (commanding them to none, designing them only for believers;) and because they are not means of grace ; there being no such thing as means of grace, but Christ only. Ten or twelve persons spoke to me this day also, and many more the day following, who had been greatly troubled by this new gospel, and thrown into the utmost heaviness; and, indeed, wherever 1 went, I found more and more proofs of the grievous confusion it had occasioned; many coming to me day hv day, who were once full of peace and love; but were now again plunged into doubts and fears, ‘ and driven even to their wit’s end. I was now utterly at a loss what course to take ; finding no rest for the sole of my foot. These “ vain janglings” pursued me wherever I went, and were always sounding in my ears.-- Wednesday, 30, I went to my friend, (that was!) Mr. St--, at Islington. But he also immediately entered upon tue subject, telling me, now he was fully assured, that no one has any degree of faith till he is perfect as God is perfect. I asked, “ Have you then no degree of faith?” He said, * No; for I have not a clean heart.” I turned and asked his servant, “ Esther, have you a clean heart?” She said,

May, 1740. ] REV. J. WESLEY’S JOURNAL. 183 «¢No; my heart is desperately wicked: but I have no doubt or fear. I know my Saviour loves me; and I love him: I feel it every moment.” I tLen plainly told her master, “ Here is an end of your reasoning. This is the state, the existence of which you deny.” Thence I went to the little society here, which had stood untainted from the beginning. But the plague was now spread to them also. One of them, who had been long full of joy in believing, now denied she had any faith at all; and said, till she had, she would communicate no more. Another, who said, she had the “ faith that overcometh the world,” added, she had not communicated for some weeks ; and it was all one to her whether she did or no; for a believer was not subject to ordinances. In the evening, one of the first things started at Fetterlane was, the question concerning the ordinances. But I entreated we might not be always disputing; but rather give ourselves unto prayer. I endeavoured all this time, both by explaining in public those scriptures which had been misunderstood, and by private conversation, to bring back those who had been led out of the way ; and having now delivered my own soul, on Friday, May 2, I left London ; and lying at Hungerford that night, the next evening came to Bristol.

once again, to try if we could yet come to any agreement: but O, what an interview was there! He seriously told me he was going to sell his living ; only the purchaser did not seem quite willing to come up to his price. He would fain have proved to me the lawfulness of doing this; and in order thereto he averred roundly, 1. That no honest man can officiate as @ minister in the Church of England. 2. That no man can, with a good conscience, join in the prayers of the Church; “because,” said he ‘“‘ they are all full of horrid lies.” Mon. 9.--A woman came to me from Deptford, sent (as she said) from God. I gave her the hearing : and she spoke great words and true. But I remembered, “ Judge nothing before the time.” Wed. 11.--I went with Mr. Ingham to Islington, purposely to talk with Mr. Molther. But they said, he was so ill, he could not be spoken to. In the evening I went to Fetter-lane, and plainly told our poor, confused, shattered society, wherein they had erred from the faith. It was as I feared: they could not receive my saying. However, I am clear from the blood of these men. Fri. 13.--A great part of our society joined with us in prayer, and kept, I trust, an acceptable fast unto the Lord. Wed. 18.--My brother set out for Bristol. At six I preached in Mary-le-bone Fields, (much against my will, but I believed it was the will of God,) “repentance and remission of sins.” All were quiet, and the far greater part of the hearers seemed deeply attentive. Thence { went to our own society of Fetter-lane : before whom Mr. Ingham (being to leave London on the morrow) bore a noble testimony for the ordinances of God, and the reality of weak faith. But the short answer was, ‘ You are blind, and speak of the things you know not.” Thur. 19.--We discovered another snare of the devil. The woman of Deptford had spoke plain to Mr. Humphreys, ordering him not to preach, to leave off doing good, and, in a word, to be still. We talked largely with her, and she was humbled in the dust, under a deep sense of the advantage Satan had gained over her.

*‘ After we had wandered many years in the new path, of salvation by faith and works ; about two years ago it pleased God to show us the old way, of salvation by faith only. And many soon tasted of this salvation, ‘being justified freely, having peace with God, rejoicing in hope of the glory of God,’ and having his ‘love shed abroad in their hearts.’ These now ran the way of his commandments: they performed all their duty to God and man. They walked in all the ordinances of the Lord ; and through these means which he had appointed for that end, received daily grace to help in time of need, and went on from faith to faith. * But, eight or nine months ago, certain men arose, speaking contrary to the doctrines we had received. They affirmed that we were all ina wrong way still; that we had no faith at all; that faith admits of no degrees, and consequently weak faith is no faith; that none is justified till he has a clean heart, and is incapable of any doubt or fear. “They affirmed also, that there is no commandment in the New Testament, but ‘ to believe;’ that no other duty lies upon us; and that when a man does believe, he is not bound or obliged to do any thing which is commanded there: in particular, that he is not subject to ordinances, that is, (as they explained it,) is not bound or obliged to pray, to communicate, to read or hear the Scriptures; but may or may not use any of these things, (being in no bondage,) according as he finds his heart free to it. “They further affirmed, that a believer cannot use any of these as a means of grace; that indeed there is no such thing as any means of grace, this expression having no foundation in Scripture; and that an unbeliever, or one who has not a clean heart, ought not to use them at all; ought not to pray, or search the Scriptures, or communicate, but to ‘ be still,’ that is, leave off these ‘ works of the law;’ and then he will surely receive faith, which, till he is still, he cannot have. All these assertions I propose to consider. The first was, that weak faith is no faith.

“By weak faith I understand, 1. That which is mixed with fear, particularly of not enduring to the end. 2. That which is mixed with doubt, whether we have not deceived ourselves, and whether our sins be indeed. forgiven. 3. That which has not yet purified the heart fully, not from all its idols. And thus weak I find the faith of almost all believers to be, within a short time after they have first peace with God. “Yet that weak faith is faith appears, 1. From St. Paul, ‘ Him that is weak in faith, receive.’ 2. From St John, speaking of believers who were little children, as well as of young men and fathers. 3. From our Lord’s. own words, ‘ Why are ye fearful, O ye of little faith? O thou of little faith, wherefore didst thou doubt ?--I have prayed for thee, (Peter,) that thy faith fail thee not.’ Therefore he then had faith. Yet so weak was that faith, that not only doubt and fear, but gross sin in the same night prevailed over him. Nevertheless he was ‘clean, by the word’ Christ had ‘spoken to him; that is, justified; though it is plain he had notaclean heart. Therefore, there are degrees in faith; and weak faith may yet be true faith.” Mon. 23.--I considered the second assertion, that there is but one commandment in the New Testament, viz. ‘to believe: That no a - June, 1740. ] REV. J. WESLEY’S JOURNAL. 18? other duty ies upon us, and that a believer is not obliged to do any thing as commanded.

Sun. 20.--At Mr. Seward’s earnest request, I preached once more in Moorfields, on * the work of faith,” and the “ patience of hope,” and “the labour of love.” A zealous man was so kind as to free us from most of the noisy, careless hearers, (or spectators rather,) by reading, meanwhile, at a small distance, a chapter in the “ Whole Duty of Man.” I wish neither he nor they may ever read a worse book; though I can tell them of a better,--the Bible. In the evening, I went with Mr. Seward to the love-feast in Fetter-lane; at the conclusion of which, having said nothing till then, I read a paper, the substance whereof was as follows :-- “ About nine months ago certain of you began to speak contrary to the doctrine we had till then received. The sum of what you asserted is this:-- ~ 1. That there is no such thing as weak faith: that there is no justifying faith where there is ever any doubt or fear, or where there is not, in the full sense, a new, a clean heart. 2. Thata mak ought not to use those ordinances of God, which our Church terms ‘ means of grace,’ before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart. “ You have often affirmed, that to search the Scriptures, to pray, or to communicate, before we have this faith, is to seek salvation by works ; and that till these works are laid aside no man can receive faith. I believe these assertions to be flatly contrary to the word of God. I have es = ‘ Aug. 1740. | REV. J. WESLEY’S JOURNAL. 19] warned you hereof again and again, and besought you to turn back to the Law and the Testimony. I have borne with you long, hoping you would turn. But as I find you more and more confirmed in the error of your ways, nothing now remains, but that I should give you up to God. You that are of the same judgment, follow me.” I then, without saying any thing more, withdrew, as did eighteen or nineteen of the society.

In the evening many were gathered together at Long-lane, on purpose to make a disturbance ; having procured a woman to begin, well known in those parts, as neither fearing God nor regarding man. The instant she broke out, I turned full upon her, and declared the love our Lord had for her soul. We then prayed that he would confirm the word of his grace. She was struck to the heart ; and shame covered ner face. From her I turned to the rest, who melted away like water, and were as men that had no strength. But surely some of them shall find who is their * rock and their strong salvation.” Sat. 9.--Instead of the letters I had lately received, I read a few of those formerly received from our poor brethren who have since then denied the work of God, and vilely cast away their shield. O who shall stand when the jealous God shall visit for these things? Sun. 10. --From Gal. vi, 3, I earnestly warned all who had tasted the grace of God, 1. Not to think they were justified, before they had a clear assurance that God had forgiven their sins ; bringing in a calm peace, the love of God, and dominion over all sin. 2. Not to think themselves any thing after they had this; but to press forward for the prize of their high calling, even a clean heart, throughly renewed after the image of God, in righteousness and true holiness. 192 REV. J. WESLEY’S JOURNAL. | Aug. 1740

Wed. 24.--My brother set out for London. Thursday, 25, I met with such a case, as I do not remember either to have known or heard of before. L a Sm , afler many years’ mourning, was filled with peace and joy in believing. In the midst of this, without any discernible cause, such a cloud suddenly overwhelmed her, that she could not believe her sins were ever forgiven her at all; nor that there was any such thing as forgiveness of sins. She could not believe that the Scriptures were true ; nor that there was any heaven or hell, o- angel, Jan. 1741.) ° REV. J. WESLEY S JOURNAL. 198 or spirit, or any God. One more I have since found in the same state. So sure it is, that all faith is the gift of God; which the moment he withdraws, the evil heart of unbelief will poison the whole soul. Fri. 26.--I returned early in the morning to Kingswood, in order to preach at the usual hour. But my congregation was gone to hear Mr. Cc , so that (except a few from Bristol) I had not above two or three men, and as many women, the same number I had once or twice before. In the evening I read nearly through a treatise of Dr. John Edwards, on “ The Deficiency of Human Knowledge and Learning.” Surely, never man wrote like this man! At least, none of all whom I have seen. I have not seen so haughty, overbearing, pedantic a writer. Stiff and trifling in the same breath ; positive and opiniated to the last degree, and of course treating others with no more good manners than justice. But above all, sour, ill-natured, morose without a parallel, which indeed is his distinguishing character. Be his opinion right or wrong, if Dr. Edwards’s temper were the Christian temper, I would abjure Christianity for ever.

Sun. 4.--I showed the absolute necessity of “ forgetting the things that are behind,” whether works, sufferings, or gifts, if we would “ press toward the mark r the prize of our high calling.” In the evening, all 200 KEV. J. WESLEY’S JOURNAL. [Jan. 1741. the bands being present, both of Bristol and Kingswood, I simply related what God had done by me, for them of Kingswood in particular; and what return many of them had made, for several months last past, by their continual disputes, divisions, and offences; causing me to go heavily all the daylong. Wed. '7.-I found another believer, patiently waiting for the salvation of God; desiring neither health, nor ease, nor life, nor death; but only that his will should be done. Thur. 8.--I expounded the twenty-third psalm; and many were led forth by the waters of comfort: two especially, who never knew till then, that their “iniquities were forgiven, and their sin covered.” Sun. 11.--I met with a surprising instance of the power of the devil. While we were at the room, Mrs. J. s, sitting at home, took the Bible to read; but on a sudden threw it away, saying, “I am good enough ; I will neverread or pray more.”” She was in the same mind when I came; often repeating, “I used to think I was full of sin, and. that I sinned in every thing I did; but now I know better: I am a good Christian ;\I never did any harm in my life; I don’t desire to be any better than Iam.” She spoke many things to the same effect, plainly showing, that the spirit ef pride, and of lies, had the full dominion over her. Monday, 12.--I asked, “Do you desire to be healed?” She said, “I am whole.” <‘¢ But do you desire to be saved?” She replied, “Tam saved; [I ail nothing; I am happy.” Yet it was easy to discern, she was in the most violent agony, both of body and mind; sweating exceedingly, notwithstanding the severe frost, and not continuing in the same posture a moment. . Upon our beginning to pray, she raged beyond measure ; but soon sunk down as dead. In a few minutes she revived, and joined in prayer. We left her, for the present, in peace.

Fri. 8.--I found myself much out of order. However, I made shift to preach in the evening: but on Saturday my bodily strength quite failed, so that for several hours I could scarce lift up my head. Sunday, £10 REV. J. WESLEY’S JOURNAL. [ May, 1741. 10, I was obliged to lie down most part of the day, being easy only in the. pusture. Yet in the evening my weakness was suspended, while I was calling sinners to repentance. But at our love-feast which followed, beside the pain in my back and head, and the fever which still continued upon me, just as I began to pray, I was seized with such a cough, that I could hardly speak. At the same time came strongly into my mind, “ These signs shall follow them that believe.” I called on Jesus aloud, to “increase my faith ;” and to “ confirm the word of his grace.” While I was speaking, my pain vanished away; the fever left me; my bodily strength returned ; and for many weeks I felt neither weakness nor pain. ‘“ Unto thee, O Lord, do I give thanks.” Thur. 14.--Hearing that one was in a high fever, of whom I had for some time stood in doubt, I went to her, and asked how she did. She replied, “I am very ill,--but I am very well. OI am happy, happy, happy! for my spirit continually rejoices in God my Saviour. All the angels in heaven rejoice in my Saviour. And I rejoice with them, for I am united to Jesus.” She added, “‘ How the angels rejoice over an heir of salvation! How they now rejoice over me! And I am partaker of their joy. O my Saviour, how happy am I in thee!”

Wed. 10.--I preached in the morning, on the inward kingdom of God. And many, I trust, found they were Heathens in heart, and Christians in name only. In the afternoon we came to J C----n’s; about ten miles beyond Markfield ; a plain, open-hearted man, desireus to know and do the will of God. I was a little surprised at what he said: ‘A few months since there was a great awakening all round us: But since Mr. S---- came, three parts in four are fallen as fast asleep as ever.” I spoke to him of drawing people from the Church, and advising them to leave off prayer. He said, there was no Church ot England left; and that there was no Scripture for family prayer, nor for praying in private at any other particular times ; which a believer need not do. I asked, what our Saviour then meant by saying, “ Enter into thy closet and pray.” He said, “ Oh! that means, Enter into the closet of your heart.” Between five and six we came to Ogbrook, where Mr. S----n then was. I asked Mr. Greaves, what doctrine he taught here. He said, “The sum of all is this: ‘If you will believe, be stil. Do not pretend to do good; (which you cannot do till you believe ;) and leave oft what you call the means of grace; such as prayer and running to church and sacrament.’” About eight, Mr. Greaves offering me the use of his church, I explained the true Gospel stillness; and in the morning, Thursday, 11, to a large congregation, “ By grace are ye saved through faith.” In the afternoon we went on to Nottingham, where Mr. Howe received us gladly. At eight the society met as usual. I could not but observe, 1. That the room was not half full, which used, till very

Mon. 22.--The words on which my book opened at the society, in the evening, were these :--‘ Ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Your words have been stout against me, saith the Lord. But ye say, What have we spoken so much against thee ? Ye have said, It is vain to serve God! And what profit is it that we have kept his ordinance?” Mal. iii, 7, 13. Wed. 24.--I read over, and partly transcribed, Bishop Bull’s Harmonia Apostolica. The position with which he sets out is this : “‘ That all good works, and not faith alone, are the necessarily previous condition of justification,” or the forgiveness of our sins. But in the middle of the treatise he asserts, “ That faith alone is the condition of justification :” “ For faith,” says he, “ referred to justification, means all inward and outward good works.” In the latter end, he affirms, “that there are two justifications ; and that only inward good works necessarily precede the former, but both inward and outward, the latter.” Sat. 27.--I rode to London, and enforced, in the evening, that solemn declaration of the great Apostle, “Do we then make void the law through faith? God forbid. Yea, we establish the law.” Sun. 28.--] showed in the morning at large, “* Where the Spirit of the Lord is, there is liberty ;”’ liberty from sin ; liberty to be, to do, and to suffer, according to the written word. At five I preached at Charles’ Square, to the largest congregation that, I believe, was ever seen there on, “Almost July, 1741.] REV. J WESLEY’S JOURNAL. 215 thou persuadest me to be a Christian.” As soon as I had done, [ quite lost my voice. But it was immediately restored, when I came to our little flock, with the blessing of the Gospel of peace; and I spent an hour and half in exhortation and prayer, without any hoarseness, faintness, or weariness. Jon. 29.--I preached in the morning, on, “ Ye are saved through faith.” In the afternoon I expounded, at Windsor, the story of the Pharisee and Publican. I spent the evening at Wycombe, and the next morning, Tuesday, 30, returned to Oxford.

In the same state of mind, though weaker and weaker in body, she continued till Tuesday following ; when several of those who had been in her bend being present, she fixed her eyes upon them, and fell into a kind of agonizing prayer, that God would keep them from the evil one. But in the afternoon, when I came, she was quite calm again, and all her words were prayer and praise. The same spirit she breathed when Mr. Maxfield called the next day; and soon after he went, she slept in peace.--‘ A mother in Israel” hast thou been, and «thy works shall-praise thee in the gates !” Sat. Aug. 1.--I had a long conversation with Mr. Ingham. We both agreed, 1. That none shall finally be saved, who have not, as they had opportunity, done all good works; and, 2. That if a justified person does not do good, as he has opportunity, he will lose the grace he has received; and if he “repent” not, “and do the former works,’ will perish eternally. But with regard to the unjustified, (if I understand him,) we wholly disagreed. He believed, it is not the will of God, that they should wait for faith in doing good. I believe, this is the will of God; and that they will never find him, unless they seek him in this way. Sun. 2.--I went, after having been long importuned by Dr. Deleznot, to the chapel in Great Hermitage-street, Wapping. Mr. Meriton (a clergyman from the Isle of Man) read prayers. I then a 218 REV. J. WESLEY’S JOURNAL. [ Aug. 1741 preached on these words in the former lesson, “ Seest thou how Ahab humbleth himself? Because he hath humbled himself, I will not bring this evil in his days:” and took occasion thence to exhort all unbelievers, to use the grace God had alrea’y given them ; and in keeping his law, according to the power they now had, to wait for the faith of the Gospel.

The letter referred to by the Count was written August 8, preceding. It was as follows, excepting two or three paragraphs, which I have omitted as less material :-- John Wesley, a Presbyter of the Church of God in England, to the Church of God at Hernhuth in Upper Lusatia. 1. It may seem strange, that such a one as I am should take upon me to write to you. You I believe to be dear children of God, through faith which is in Jesus. Me you believe (as some of you have declared) to be “a child of the devil, a servant of corruption.” Yet, whatsoever I am, or W, How so? I do not understand you. Z. Yea, you say there that true Christians are not miserable sinners. This is most false. ‘The best of men are most miserable sinners, even unto death. If any say otherwise, they are either wholly impostors, or diabolically led astray. Our brethren, teachers of better things, you have opposed: and have refused peace to them desir- . ; W. Ido not yét understand what you mean. ; Z. When you wrote to me from Georgia, I loved you very much. I perceived that you were then simple in heart. You wrote again: I saw that you were still simple in heart, but disordered in your ideas, You came among us: your ideas were then still more disordered and confused. You returned to England. Some time after, I heard that our brethren were contending with you. I sent Spangenberg to effect a reconciliation between you. He wrote to me, that the Brethren had injured you. I wrote back, that they should not only not presist, but even ask your pardon. Spangenberg wrote again, that they had asked it: but that you, boasting of these things, were unwilling to be at peace. Now, “being come, I hear the same. _ W. The matter by no means turns on that point. Your Brethren (it is so far true) did treat me ill. Afterward, they asked my pardon. I answered, that that was superfluous; that I had never been angry with them: but was afraid, 1. That there “was error in their doctrine. 2. That there was sin (allowed) in their practice. This was then, and is at this day, the only question between them and me. Z. Speak more plainly.

2. My design is, freely and plainly to speak whatsvever I have seen or heard among you, in any part of your Church, which seems not agreeable to the Gospel of Christ. And my hope is, that the God whom you serve will give you throughly to weigh what is spoken; and if in any thing “ve have been otherwise minded” than the truth is, “ will reveal even this unto you.” 3. And First, with regard to Christian salvation, even the present salvation which is through faith, I have heard some of you affirm, 1. That it does not imply the proper taking away our sins, the cleansing our souls from all sin, but only the tearing the system of sin in pieces. 2. That it does not imply liberty from sinful thoughts. 4. [have heard some of you affirm, on the other hand, 1. That it does imply liberty from the commandments of God, so that one who is saved through faith, is not obliged or bound:to obey them, does not do any thing as a commandment, or asa duty. To support which they have affirmed, that there is* no command in the New Testament Lut to believe ; that there is no duty required therein, but that of believing; and that to W. What? Does not a believer, while he increases in love, increase equally in holiness ? Z. By no means. The moment he is justified, he is sanctified wholly. From that time, even unto death, he is neither more nor less holy. W. Is not then a father in Christ more holy than a new-born-babe [in Christ] 2 Z. No. Entire sanctification and justification are in the same instant ; and neither is increased or diminished. W. But does not a believer grow daily in the love of God? Is he perfect in love as soon as he is justified ? Z. He is. He never increases in the love of God. He loves entirely in that moment, as he is entirely sanctified. W. What then does the apostle Paul mean by, “ We are renewed day by day ?” Z. I will tell you. Lead, if it be changed into gold, is gold the first day, and the second, and the third. And so it is renewed day by day. “But it is never more gold than on the first day.

a believer there is no commandment at all. 2. That it does imply liberty to conform to the world,* by talking on useless, if not trifling subjects ; by joining in worldly diversions in order to do good; by putting on of gold and costly apparel,t or by continuing in those professions, the gain of which depends on ministering hereto. 3. That it does imply liberty to avoid persecution, by { not reproving even those who sin in your sight; by not letting your light shine before those men who love darkness rather than light; by not using plainness of speech, and a frank, open carriage toallmen. Nay, by a close, dark, reserved conversation, and behaviour, especially toward strangers. And in many of you I have more than once found (what you called, ‘“‘ being wise as serpents”) much subtlety, much evasion and disguise, much guile and dissimulation. You appeared to be what you were not, or not to be what you were. You so studied “ to become all things to all men,” as to take the colour and shape of any that were near you. So that your practice was indeed no proof of your judgment; but only an indication of your design, nulli laedere os ; [to hurt a bone of none ;] and of your conformity to that (not scriptural) maxim, Sinere mundum vadere ut vult: Nam vult vadere, (To let the world go as it will; for it will go.) 5. Secondly, With regard to that faith through which we are saved, I have heard many of you say, “ A man may have justifying faith and not know it.” Others of you, who are now in England, (particularly Mr. Molther,) I have heard affirm,§ that there is no such thing as weak faith; that there are no degrees in faith; that there is no justifying faith, where there is ever any doubt; that there is no justifying faith without the plerophory of faith, the clear, abiding witness of the Spirit; that there is no justifying faith, where there is not, in the full, proper sense, a new or clean heart; and that those who have not these two gifts, are only awakened, not justified.

6. Thirdly, As to the way to faith, here are many among us, whom some of your brethren have advised (what it is not to be spposed they would as yet speak to me, or in their public preaching)|| »ut to use those * The brethren answer to this, ‘‘ We-believe it much better to discourse out of the newspapers, than to chatter about holy things to no purpose.” Perhaps so. But what is this to the point? I believe both the one and the other to be useless, and therefore an abomination to the Lord. ‘This objection then stands in full force, the fact alleged being rather defended than denied. ‘The joining in worldly diversions in order to do good, (another charge which cannot be denied,) I think would admit of the same defence, viz. “‘ That there are other things as bad.” { ““We wear,” say the brethren, “neither gold nor silver.” You forget. I have seen it with my eyes. “But we judge no body that does.” How! Then you must judge both St. Peter and Paul false witnesses before God. “‘ And because those professions that minister thereto [to sin, to what God has flatly forbidden] relate to trade, and trade is a thing relating to the magistrate, we, therefore let all these things alone, entirely suspending our judgment concerning them.” What miserable work is here! Because trade relates to the magistrate, am I not to consider whether my trade be innocent or sinful? Then, the keeper of a Venetian brothel is clear. The magistrate shall answer for him to God! ¢ { This fact also you grant, and defend thus :--“ The power of reproving relates either to outward things, ur to the heart. Nobody has any right to the former, but the magistrate.” (Alas! alas! what casuistry is “his?) “ And if one will speak to the heart, he must be first sure that the Saviour has already got hold of it.” What then must become of all other men? O how pleasing is all this to flesh and blood! § In the pretace to the second Journal, the Moravian Church is cleared from this mistake. ;

| The substance of the answer to this and the following paragraphs is, 1. That none ought to communicate till he has faith, that is, a sure trust in the mercy of God through Christ. This is granting the charge. 2. That “if the Methodists hold, this sacrament is a means of getting faith, they must act acording to their persuasion.” We do nold it, and know it to be so, to many of those who are previously convinced of sin, re ied mnt | y a Hag : 224 REV. J, WESLEY’S JOURNAL. | Sept. 1747. ordinances which our Church terms “ means of grace,” till they have such a faith as implies a clean heart, and excludes all possibility of doubting. _ ‘They have advised them, till then, not to search the Scriptures, not to pray, not to communicate; and have often affirmed, that to do these things, is seeking salvation by works; and that till these works are laid aside, no man can receive faith ; for, ‘No man,” say they, “can do these things without trusting in them: if he does not trust in them, why does he do them ?” 7. To those who answered, “It is our duty to use the ordinances of God,” they replied, “ There are no ordinances of Christ, the use of which is now bound upon Christians as a duty, or which we are commanded to use. As to those you mention in particular, (viz. prayer, communieating, and searching the Scripture,) if a man have faith he need not; if he have not, he must not use them. A believer may use them, though not as enjoined ; but an unbeliever (as before defined) may not.” 8. To those who answered, “I hope God will through these means convey his grace to my soul,” they replied, “There is no such thing as means of grace; Christ has not ordained any such in his Church. But if there were, they are nothing to you; for you are dead; you have no faith; and you cannot work while you are dead. Therefore, let these things alone till you have faith.”

In this spirit, my brethren, I have read, and endeavoured to consider, all the books you have published in England, that I might inform myself whetaer, on further consideration, you had retracted the errors which were advanced before. But it does by no means appear that you have retracted any of them: for, waiving the odd and affected phrases therein; the weak, mean, silly, childish expressions; the crude, confused, and indigested notions ; the whims, unsupported either by Scripture or sound reason ; yea, waiving those assertions which, though contrary to Scripture and matter of fact, are, however, of no importance; those three grand errors run through almost all those books, viz. Universal Salvation, Antinomianism, and a kind of new-reformed Quietism. 1. Can Universal Salvation ke more explicitly asserted than it is in these words ?--“ By this his name all can and shall obtain life and salvation.”” (Sixteen Discourses, p. 30.) This must include all men, at least; and may include all devils too. Again, “The name of the wicked will not be so much as mentioned on the great day.” (Seven Discourses, p. 22.) And if they are not so much as mentioned, they cannot be condemned. 2. How can Antinomianism, (N. B. I speak of Antinomian doctrine, abstracted from practice, good or bad,) that is, making void the law through faith, be more expressly taught than it is in these words ?-- “'T’o believe certainly, that Christ suffered death for us: this is the true means to be saved at once: we want no more. For the history of Jesus coming into the world, ‘is the power of God unto salvation to every one that believeth ;’ the bare historical knowledge of this.” (Sixteen Discourses, p. 57.) “There is but one duty, which is that ot believing.” (Ibid. p. 193.) * From any demand of the law, no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel.” (Seven Discourses, p. 11.) “What did our Lord do with the law? He abolished it.” (Ibid. p. 33.) ‘* Here one may think, - ~This is a fine sort of Christianity, where nothing good is commanded, and nothing bad is forbid. But thus it is.” (Ibid. p. 34.) ‘So one ought to speak now. All commands and prohibitions are unfit for our times.” (Ibid.)

in the evening, to the best dressed congregation I have ever yet seen in Wales. Two persons came to me afterward, who were, it seemed, convinced of sin, and groaning for deliverance. Mon. 5.--I preached in the morning at Pont-y-Pool, to a small but deeply attentive congregation. Mr. Price conducted us from thence to his house at Watford. After resting here an hour, we hastened on, and came to Fonmon, where I explained and enforced those words, “* What must I do to be saved?” Many seemed quite amazed, while I showed them the nature of salvation, and the Gospel way of attaining it. Tues. 6.--I read prayers and preached in Porth Kerry church. My text was, “ By grace are ye saved through faith.” In the evening, at Cardiff, I expounded Zechariah iv, ’7: ‘ Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” The next morning we set out, and in the evening praised God with our brethren in Bristol. Thur. 8.--I dined with C T , greatly praising God for having done his own wise and holy will, in taking away “the desire of his eyes.” In the evening I preached on, “ Looking unto Jesus ;” and many were filled with consolation. Ft. 9.--The same spirit helped our infirmities at the hour of intercession; and again, at Kingswood, in the evening. I was just laid down, when one came and told me, Howel Harris desired to speak with me at Bristol, being just come from London, and having appointed to set out for Wales at three in the morning. I went, and found him with Mr. Humphreys and Mr. S : They immediately fell upon their favourite subject ; on which when we had disputed two hours, and were just where we were at first, I begged we might exchange controversy for prayer. We did so, and then parted in much love, about two in the morning.

I explained in the evening, at Fonmon, though in weakness and pain, how Jesus saveth us from our sins. The next morning, at eight, | preached at Boiston, a little town four miles from Fonmon. Thence I rode to Lantrisant; and sent to the minister, to desire the use of his church. His answer was, he should have been very willing, but the bishop had forbidden him. By what law? I am not legally convicted, either of heresy or any other crime. By what authority, then, am I suspended from preaching? By bare-faced arbitrary power. Another clergyman immediately offered me his church ; but, it being too far off, I preached ina large room, spent a little time with the society in prayer and exhortation, and then took horse for Cardiff. Thur. 4.--About noon I preached at Lanissan, and was afterward much refreshed in meeting the little earnest society. I preached at Cardiff, at seven, on, “Be not righteous over much,” to a larger cong-egation than before ; and then exhorted the society to fear only 246 REV. J. WESLEY’S JOURNAL. [ March, 1742 the being over wicked, or the falling short of the full image of God. Fri. 5.--I talked with one who used frequently to say, “I pray God, I may never have this new faith. I desire that I may not know my sins forgiven, till I come to die.” But as she was, some weeks since, reading the Bible at home, the clear light broke in upon her soul: she knew all her sins were blotted out, and cried aloud, “ My Lord and my God !” In the evening I expounded, “ This is the victory that overcometh the world, even our faith.” We afterward admitted several new members into the society, and were greatly comforted together. Saturday, 6, 1 left Cardiff, and, about eight in the evening, came to Bristol.

Sat. May 1.--One called, whom I had often advised not to hear them that preach smooth things: but she could not believe there was any danger therein, seeing we were all, she said, children of God. The effects of it which now appeared in her were these :--1. She was grown above measure wise in her own eyes: she knew every thing as well as any could tell her, and needed not to be “taught of man.” 2. She utterly despised all her brethren, saying, they were all in the dark ; they knew not what faith meant. 3. She despised her teachers, as much, if not more, than them; saying, they knew nothing of the Gospel; they preached nothing but the Law, and brought all into bondage who minded what they said. “Indeed,” said she, “ after I had heard Mr. Sp I was amazed ; for I never since heard you preach one good sermon. And I said to my husband, ‘ My dear, did Mr. Wesley always preach so?’ And he said, ‘Yes, my dear; but your eyes were not opened.’ ” Thur. 6:--I described that falling away, spoken of by St. Paul to the Thessalonians, which we so terribly feel to be already come, and to have overspread the (so called) Christian world. One of my hearers was highly offended at my supposing any of the Church of England to -be concerned in this; but his speech soon bewrayed him to be of no Church at all, zealous and orthodox as he was. So that after I had May, 1742. ] REV. J. WESLEY’S JOURNAL. 249 appealed to his own heart, as well as to all that heard him, he retired -with confusion of face. Sat. 8.--One, of Fetter-lane, mentioning a ‘etter he had received from a poor man in Lincolnshire, I read and desired a copy of it; part of which is as follows :-- Samuel Meggot to Richard Ridley.

“Let the law arraign you, till Jesus Christ bring forth judgment in your hearts unto victory. Yea, let your hearts be open wide, receiving both, that the one may confirm the other. So thou livest so much in the Son’s righteousness, that the law saith, ‘I have nought against thee.’ This is faith that thus conquers the old man, in putting hin: off, and putting on Christ. Purify your hearts by faith: so shall the temple of God be holy, and the altar therein; that spiritual sacrifices mav be offered, acceptable to the Lord. Now, if any man be otherwise minded, let him be ashamed. For if there lives any of our self in us, that one branch of nature, that one member, shall cause the whole man to burn everlastingly. Let as many as know not this perfection, which is by Jesus Christ, press forward by faith till they come to the experimental knowledge of it. But how many souls have I seen washed, and turned again to the wallowing in their sins! O that Lamb! How is he put to an open shame again, who had once reconciled them to the Father !

“Now I would write a little of the travail of my own soul. I thought myself right long since; but when the light of life came, I saw myself ready to die in my sins. I had faith; but I had it by knowledge and not in power: yet by this faith I had great liberty. Nevertheless this faith kept my heart corrupt, and the whole man of sin alive. My way of proceeding was thus: sometimes I was overtaken in a fault, and so was put to a stand a little. But as soon as I could, I would wipe myself by knowledge, saying, ‘Christ died for sinners.’ I was right so far, and no further. He died fur sinners: but not to save him that continues in his sins. For whomsoever he cleanses, they are clean indeed ; first sinners, then saints, and so they remain. By and by I was overtaken again: and the oftener I was overtaken, the stronger I thought myself in the Lord. Yea, for my corruption’s sake I was forced to get more knowledge, or else I should have been condemned. So I arrived at such a pitch of knowledge, (that is, of notional faith,) that I could crucify Christ with a 250 REV. J. WESLEY’S JOURNAL. [ May, 1742. one hand, and take pardon with the other; so that I was always happy. Here was the mystery of iniquity, conceived in my heart. For it led me to this; if I was to take of any men’s goods, I would say or think, ‘{ am a sinner of myself; but Christ died for me; so his righteousness is mine.’ And further, I could not see, but if I was to kill a man, yet I should be pure. So great a friend to sin and the devil was I, that 1 would have made sin and the devil to become the righteousness of God in Christ ; yea, that I began to love him, whom the Lord hath reserved for everlasting fire.

“Now, my brother, answer for thyself. Dost thou believe that thou must always have this heart, which is corrupted through and through with sin? I say, dost thou believe thy heart must be thus impure: If thou dost, the same doctrine must be preached to thee which was at first: ‘ Ye must receive the Holy Ghost;’ that is, thou must be brought to the first remission; and there thou wilt see Jesus laid slain in thy heart. This thy first purity I will acknowledge, and none else. I believe the foundation of life was once in thee. But many together with thee have fallen away. ‘Thou hearest how I acknowledge thee and where, and no where else. And herein J have communion with thee in my spirit, and hope it will continue to the end.” And is poor Samuel Meggot himself now fallen into the very same snare against which he so earnestly warned his friend? Lord, what 1s man! Sun. 9.--I preached in Charles’ Square to the largest congregation I have ever seen there. Many of the baser people would fair have interrupted; but they found, after a time, it was lost tapour One, who was more serious, was (as she afterward confessed) ex ceeding angry at them. But she was quickly rebuked, by a stone which light upon her forehead, and struck her down to the grounc In that moment her anger was at an end, and love only filled her hearz Wed. 12.--I waited on the archbisnop of Canterbury with Mr. White field, and agam on Friday ; as also on the bishop of London. ! trust if we should be called to appear before princes. we should not be asnamea.

Tues. 25.--I set out early in the morning with John Taylor; (since settled in London ;) and Wednesday, 26, in the evening, reached Birstal, six miles beyond Wakefield. John Nelson had wrote to me some time before: but at that time I had little thought of seeing him. Hearing he was at home, I sent for him to oir inn ; whence he immediately carried me to his house, and gave me an account of the strange manner wherein he had been led on, from the time of our parting at London. He had full business there, and large wages. But from the time of his finding peace with God, it was continually upon his mind, that he must return (though he knew not why) to his native place. He did so, about Christmas, in the year 1740. His relations and acquaintance soon began to inquire, what he thought of this new faith ; and whether he believed there was any such thing as a man’s knowing that his sins were forgiven: John told them point blank, that this new faith, as they called it, was the old faith of the Gospel; and that he himself was as sure his sins were forgiven, as he could be of the shining of the sun. This was soon noised abroad; more and more came to inquire concern:- ing these strange things: some put him upon the proof of the great truths which such inquiries naturally led him to mention; and thus he was brought unawares to quote, explain, compare, and enforce, severai parts of Scripture. This he did at first, sitting in his house, till the company increased so that the house could not contain them. Then he stood at the door, which he was commonly obliged to do, in the evening, as soon as he came from work. God immediately set his seal to what was spoken ; and several believed, and therefore declared, that God was merciful also to their unrighteousness, and had forgiven all their sins.

Tues. June 1.--As we were riding through Knaresborough, not intending to stop there, a young man stopped me in the street, and earnestly desired me to go to his house. I did so. He told me, our talking with a man as we went through the town before, had set many in a flame; and that the sermon we gave him, had travelled from one end of the town to the other. While I was with him, a woman came and desired to speak with me. I went to her house, whither five or six of her friends came ; one of whom had been long under deep conviction. We spent an hour in prayer, and all our spirits were refreshed. About one we came to Mr. More’s, at Beeston, near Leeds. His son rode with me after dinner, to Birstal ; where (a multitude of people being gathered from all parts) I explained to them the spirit of bondage and adoption. I began about seven, but could not conclude till halt an hour past nine. Wed. 2.--I was invited to Mrs. Holmes’s near Halifax; where I preached at noon, on, “ Ask, and ye shall receive.” Thence I rode to Dr. L ’s, the vicar of Halifax; a candid inquirer after truth. I called again upon Mrs. Holmes, in my return; when her sister a little surprised me, by asking, “ Ought not a minister of Christ to do three things: First, To preach his Law, in order to convince of sin: Then, To offer free pardon, through faith in his blood, to all convinced sinners : And, in the Third place, To preach his Law again, as a rule for those that believe? I think, if any one does otherwise, he is no true minister of Christ. He divides what God has joined, and cannot be said to preach the whole Gospel.”

Mon. '7.--I preached at Burnham, a mile from Epworth, on ‘The Son of Man hath power on earth to forgive sins.” At eight in the evening I stood again on my father’s tomb, (as I did every evening this week,) and cried aloud to the earnestly attentive congregation, ‘ By grace are ye saved through faith.” Tues. 8.--I walked to Hibbaldstow (about twelve miles from Epworth) to see my brother and sister. The minister of Ouston (two miles from Epworth) having sent me word, I was welcome to preach in his church, I called there in my return; but his mind being changed, I went to another place in the town, and there explained, “Thou shalt call his name Jesus; for he shall save his people from their sins.” At eight I largely enforced at Epworth the great truth, (so little understood in what is called a Christian country,) *¢ Unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.” I went thence ito the place where the little society met, which was sufficiently thronged ‘both within and without. Here I found some from Hainton, (a town twenty miles off,) who informed us, that God had begun a work there ‘also, and constrained several to cry out in the bitterness of their soul, “« What must I do to be saved ?”

those who desired, but were not able to come to me. At six I preached at Overthorp, near Haxey, (a little village about two miles from Epworth,) on that comfortable scripture, “ When they had nothing to pay, he frankly forgave them both.” I preached at Epworth about eight, on Ezekiel’s vision of the resurrection of the dry bones. And great indeed was the shaking among them; lamentation and great mourning were heard; God bowing their hearts, so that on every side, as with one accord, they lift up their voice and wept aloud. Surely He who sent his Spirit to breathe upon them, will hear their cry and will help them. Sat. 12.--I preached on the righteousness of the law and the righteousness of faith. While I was speaking, several dropped down as dead; and among the rest, such a cry was heard, of sinners groaning for the righteousness of faith, as almost drowned my voice. But many of these soon lifted up their heads with joy, and broke out into thanksgiving ; being assured they now had the desire of their soul,--the forgiveness of their sins. I observed a gentleman there, who was remarkable for not pretending to be of any religion at all. I was informed he had not been at public worship of any kind for upward of thirty years. Seeing him stand as motionless as a statue, | asked him abruptly, “ Sir, are you a sinner ?”” He replied, with a deep and broken voice, ‘ Sinner enough ;” and continued staring upward till his wife and a servant or two, who were all in tears, put him into his chaise and carried him home. Sun. 13.--At seven I preached at Haxey, on, ** What must I do to be saved??? Thence I went to Wroote, of which, (as well as Epworth,) my father was rector for several years. Mr. Whitelamb offering me the church, I preached in the morning, on, “ Ask, and it shall be given you.” In the afternoon, on the difference between the righteousness of the law and the righteousness of faith. But the church could not contain the people, many of whom came from far: and, I trust, not in vain.

Thur. 17.--I began preaching about five, on “ the righteousness of faith ;” but I had not half finished my discourse, when I was constrained to break off in the midst; our hearts were so filled with a sense of the love of God, and our mouths with prayer and thanksgiving. When we were somewhat satisfied herewith, I went on to call sinners to the salvation ready to be revealed. The same blessing from God we found in the evening, while I was showing how he justifies the ungodly. Among the hearers was one, who, some time before, had been deeply convinced of her ungodliness ; insomuch that she cried out, day and night, ** Lord, save, or I perish.” All the neighbours agreeing that she was stark mad, her husband put her into a physician’s hands, who blooded her largely, gave her a strong vomit, and laid on several blisters. But all this proving without success, she was, in a short time, judged to be incurable. He thought, however, he would speak to one person more, who had done much good in the neighbourhood. When Mrs. Johnson came, she soon saw the nature of the disease, having herself gone through the same. She ordered all the medicines to be thrown away, and exhorted the patient to look unto Jesus; which this evening she was enabled to do by faith; and he healed the broken in heart. Fri. 18.--I left Sheffield, and after preaching at Ripley, by the way, hastened on to Donnington Park: but Miss Cowper, I found, was gone to rest, having finished her course near three weeks before. Sun. 20. --I read prayers at Ogbrook, and preached on Acts xvii, 27, “ Whom ye ignorantly worship, him declare I unto you.” At six in the evening I preached at Melbourn. There were many hearers; but I see little fruit.

Sun. 2'7.--I preached in Painswick at seven, on the spirit of fear and the Spirit of adoption. I went to church at ten, and heard a remarkable discourse, asserting, that we are justified by faith alone ; but that this faith, which is the previous condition of justification, is the complex of all Christian virtues, including all holiness and good works, in the very idea of it. Alas! how little is the difference between asserting, either, 1. That we are justified by works, which is Popery bare-faced ; (and, indeed, so gross, that the sober Papists, those of the Council of Trent in particular, are ashamed of it;) or, 2. That we are justified by faith and works, which is Popery refined or veiled; (but with so thin a veil, that every attentive observer must discern it is the same still;) or, 3. That we are justified by faith alone, but by such a faith as includes all good works. What a poor shift is this :--“‘I will not say, We are justified by works; nor yet by faith and works; because I have subscribed articles and homilies, which maintain just the contrary. No; I say, We are justified by faith alone ; but then by faith I mean works !”” When the afternoon service was ended at Runwick, I stood and cried to a vast multitude of people, “ Unto him that worketh not, but believeth, his faith is counted for righteousness.” I concluded the day on Hampton Common, by explaining, to a large congregation, the essential difference between the righteo isness of the law and the righteous ness of faith. Ce, ae anew | a‘. : \ 260 REV. J. WESLEY’S JOURNAL. [July, 1742

Sun. 9.--The Hall was filled again at five; and I proclaimed “ the aame of the Lord;” *“ The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.” At eight we met in the place where my brother preached, made, as it were, for the great congregation: it is a large hollow, not half a mile from the town, capable of containing four or five thousand people. They stood in a half circle, one above another, and seemed all to receive with joy that great truth, * The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost.” In the afternoon Mr. Egginton preached a plain useful sermon. Almost the whole congregation then went down to the place, where abundance of people were already waiting for us; so that the hollow could not contain them, but was edged round with those who came from all parts. My subject was, “ By grace are ye saved through faith.” O that all who heard might experience this salvation ! Mon. 10.--I preached at five, at eight, and at three. In the intervals of preaching I spoke to all who desired it. Last night twenty-nine of them were joined together; Tuesday, 11, about a hundred. O that none of these may “ draw back to perdition!” Let these “ believe into the saving of the soul.” Wed. 12.--I took my leave of them in 278 REV. J. WESLEY’S JOURNAL. [Jan. 17438. the morning, by showing the difference between the righteousness of the Law and that of faith; and in the evening, explained to a large congregation at Evesham, “ So is every one that is born of the Spirit.” Thur. 13.--I rode to Stratford-upon-Avon. I had scarce sat down before I was informed that Mrs. K.,a middle-aged woman, of Shattery, half a mile from Stratford, had been for many weeks last past in a way .

1. That, by nature, they were all children of wrath. 2. That all their natural tempers were corrupt and abominable ; and, 3. All their words and works, which could never be any better but by faith; and that, 4. A natural man has no more faith than a devil, ifso much. One of them, my Lord , Stayed very patiently till I came to the middle of the fourth head. Then, starting up, he said, “Tis hot! ’tis very hot,” and got down stairs as fast as he could. Several of the gentry desired to stay at the meeting of the society; to whom I explained the nature of inward religion, words flowing upon me faster than I could speak. One of them (a noted infidel) hung over the next seat in an attitude not to be described: and when he went, left half'a guinea with Mary Naylor, for the use of the poor. On the following days I spoke with each member of the society in Kingswood. I cannot understand, how any minister can hope ever to give up his account with joy, unless (as Ignatius advises) he “ knows all his flock by name; not overlooking the men servants and maid servants.” I left Bristol on Friday, 28 ; came to Reading on Saturday, and to Windsor on Sunday morning. Thence I walked over to Egham, where Mr. preached one of the most miserable sermons I ever heard: stuffed so full of dull, senseless, improbable lies, of those he complimented with the title of ‘False Prophets.” I preached at one, and endeavoured to rescue the poor text (Matt. vii, 15) out of so bad hands. About four I left Egham, and at eight in the evening met with a joyful congregation at the Foundery.

Fri. 25.--At the pressing instance of a cursing, swearing, drunken Papist, who would needs bring me into a state of salvation, I spent some hours in reading an artful book, entitled, “The Grounds of the Old Religion.” In the first thirty pages the author heaps up scriptures concerning the privileges ofthe Church. But all this is beating the air, till he proves the Romanists to be the Church, that is, that a part is the whole. In the second chapter he brings many arguments to show, that the Scripture is not the sole rule of faith; at least, not if interpreted by private judgment, because private judgment has no place in matters of religion! Why, at this moment you are appealing to my private judgment; and you cannot possibly avoid it. The foundation of your, as well as my, religion, must necessarily rest here. First you (as well as I) must judge for yourself, whether you are implicitly to follow the Church or no ; and also, which is the true Church; else it is not possible to move one step forward. This evening I preached in the shell of the new house, on the rich man and Lazarus. A great multitude were gathered together there, most of whom stayed with us and watched unto the Lord.

went into the Square, and declared Him who “ was wounded for our transgressions,” and “ bruised for our iniquities.” The poor sinners were quickly gathered together, and gave earnest heed to the things which were spoken. And so they did in the afternoon again, in spite of the wind and snow, when I besought them to receive Him for their King ; to “repent and believe the Gospel.” On Easter Monday and Tuesday I preached there again, the congregation continually increasing. And as most of these had never in their lives pretended to any religion of any kind, they were the more ready to cry to God as mere sinners, for the free redemption which is in Jesus. Thur. '7.--Having settled all things according to my desire, I cheerfully took leave of my friends at Newcastle, and rode that day to Sandhutton. At our inn I found a good-natured man sitting and drinking in the chimney corner; with whom I began a discourse, suspecting nothing less than that he was the minister of the parish. Before we parted I spoke exceeding plain; and he received it in love, begging he might see me when I cume that way again. But before I came, he was gone into eternity. Fi. 8.--I preached at Knaresborough and at Leeds, on, “ By grace are ye saved through faith.” The three following days I divided between Leeds and Birstal, and on Tuesday rode to Sheffield. I found the society both here and at Barley Hall, earnestly pressing on toward the mark; although there had not been wanting here also those who, by fair speeches, deceive the hearts of the simple.

Fri. 15.--I rode in two days to Wednesbury, but found things surprisingly altered. The inexcusable folly of Mr. W s had so provoked Mr. E n, that his former love was turned into bitter hatred. But he had not yet had time to work up the poor people into the rage and madness which afterward appeared ; so that they were extremely quiet both this and the following days, while I improved the present opportunity, and exhorted them, morning and evening, to “believe on the Lord Jesus,” and to “ work out their salvation with fear and trembling.” Yet on Sunday, 17, the scene began to open: I think I never heard so wicked a sermon, and delivered with such bitterness of voice and manner, as that which Mr. E preached in the afternoon. I knew what effect this must have in a little time ; and therefore judged it expedient to prepare the poor people for what was to follow; that, when it came, they might not be offended. Accordingly, on Tuesday, 19, I strongly enforced those words of our Lord, “If any man come after me, and hate not his father and mother,--yea, and his own life, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple.” While I was speaking, a gentleman rode up very drunk; and after many unseemly and bitter words, laboured much to ride over some of the people. I was surprised to hear he was a neighbouring clergyman. And this, too, is a man zealous for the Church! Ah poor Church, if it stood in need of such defenders ! ' Thur. 21.--I spent an hour with some of my old friends, whom J had not seen for many years. I rejoiced to find them still loving and open of heart, just as they were before I went to Georgia. In the afternoon I called at Barkswell, near Coventry ; where I had formerly spent many pleasant hours. And here likewise I found friendship and openness still but the master of the house was under heavy afflictior May, 1743.] REV. J. WESLEY’S JOURNAL. 285

But I cannot believe, That all those who are not thus elected to glory, must perish everlastingly: or, that there is one soul on earth, who has not ever had a possibility of escaping eternal damnation. With regard to the second, Irresistible Grace, I believe, That the grace which brings faith, and thereby salvation into the soul, is irresistible at that moment: That most believers may remember some time when God did irresistibly convince them of sin: That most believers do, at some other times, find God irresistibly acting upon their souls: Yet I believe that the grace of God, both before and after those moments, may be, and hath been, resisted: and that, in general, it does not act irresistibly ; but we may comply therewith, or may not: and I do not deny, That, in some souls, the grace of God is so far irresistible, that they cannot but believe and be finally saved. But I cannot believe, That all those must be damned, in whom it does not thus irresistibly work: or, That there is one soul on earth, who has not, and never had, any other grace, than such as does, in fact, increase his damnation, and was designed of God so to do. With regard to the third, Final Perseverance, I incline to believe, That there is a state attainable in this life, from which a man cannot finally fall: and That he has attained this, who can say, “ Old things are passed away; ali things” in me “are become new.” * [* From other passages in Mr. Wesley’s works, it is manifest that some of the above extreme concessions, in this early stage of his ministry, were for peace-sake, and induced by his “ strong desire to unite with Mr, Whitefield.”} . 290 : REV. J. WESLEY’S JOURNAL. | Aug. 1743.

From church I went to the Castle; where were gathered together (as some imagined) half the grown persons in the city. It was an awful sight. So vast a congregation in that solemn amphitheatre! And all silent and still, while I explained at large, and enforced, that glorious truth, “ Happy are they whose iniquities are forgiven, and whose sins are covered.” I went thence to poor Mr. V: , the clergyman, lying under sentence of death. He had for some time acted the lunatic ; but I soon put him out of his play; and he appeared to have wit enough in his anger. I designed to close in with him immediately ; but two cruelly impertinent gentlemen would needs come into the room; so that I could say no more, but was obliged to leave him in their hands. The lad who was to die the next day was quite of another spirit: he appeared deeply affected while we were speaking, and yet more during our prayer; and no sooner were we gone than he broke out into a bitter cry.--Who knows but he might be heard by Him that made him ? Mon. 29.--We rode forward. About sunset we were in the middle of the first great pathless moor beyond Launceston. About eight we were got quite out of the way; but we had not gone far before we heard Bodmin bell. Directed by this we turned to the left, and came to the town before nine. Tues. 30.--In the evening we reached St. Ives. At seven I invited all guilty, helpless sinners, who were conscious they “had nothing to pay,” to accept of free forgiveness. The room was crowded both within and without ; but all were quiet and attentive. Wed. 31.--I spoke severally with those of the society, who were about one hundred and twenty. Near a hundred of these had found peace with God: such is the blessing of being persecuted for nghteousness’ sake! As we were going to church at eleven, a large company at the market place welcomed us with a loud huzza: wit as harmless Sept. 1743.] REV. J. WESLEY’S JOURNAL. 291 as the ditty sung under my window, (composed, one assured me, by a gentlewoman of their own town,) Charles Wesley is come to town,

Fri. 16.--I preached to four or five hundred on St. Hilary Downs ; and many seemed amazed. But I could find none, as yet, who had any deep or lasting conviction. In the evening, as I was preaching at St. Ives, Satan began to fight for his kingdom. The mob of the town burst into the room, and created much disturbance ; roaring and striking those that stood in their way, as though Legion himself possessed them. I would fain have persuaded our people to stand still; but the zeal of some, and the fear of others, had no ears: so that finding the uproar increase, I went into the midst, and brought the head of the mob up with me to the desk. I received but one blow on the side of the head ; after which we reasoned the case, till he grew milder and milder, and at length undertook to quiet his companions. Sat. 1'7.--I preached at St. Just, and at the Land’s End, where, in the morning, Sunday, 18, I largely declared, (what many shall witness in due time,) ‘ By grace are ye saved through faith.” The congregation at St. Just was greatly increased, while I proclaimed to every convicted sinner, * Believe in the Lord Jesus Christ, and thou shalt be saved.” About one I preached at Morva on Rom. viii, 15, to the largest congregation I had seen in Cornwall. The society afterward met, consisting of above a hundred members. Which of these will endure to the end? At Zennor I preached on Isaiah liu, feeling no weariness at all ; and concluded the day with our brethren at St. Ives, rejoicing and praising God. Mon. 19.--We were informed, the rabble had designed to make their general assault in the evening. But one of the aldermen came, at the request of the mayor, and stayed with us the whole time of the 294 REV. J. WESLEY’S JOURNAL. [ Sept. 1743. service. So that no man opened his mouth, while I explained, “ None is like unto the God of Jeshurun, who rideth upon the heavens unto thy help, and in his excellency upon the sky.”

came back to Francis Ward’s, I found many of our brethren waiting upon God. Many also whom I never had seen before, came to rejoice with us. And the next morning, as I rode through the town in my way to Nottingham, every one I met expressed such a cordial affection, that I could scarce believe what I saw and heard. I cannot closé this head without inserting as great a curiosity in its kind as, I believe, was ever yet seen in England; which had its birth within a very few days of this remarkable occurrence at Walsal. “ Staffordshire. “To all high constables, petty constables, and other of his majesty’s peace Officers, within the said county, and particularly to the constable of Tipton :” (near Walsal :) “ Whereas, we, his majesty’s justices of the peace for the said county of Stafford, have received information that several disorderly persons, styling themselves Methodist preachers, go about raising routs and riots, to the great damage of his majesty’s liege people, and against the peace of our sovereign lord the king: “ These are, in his majesty’s name, to command you and every one of you, within your respective districts, to make diligent search after the said Methodist preachers, and to bring him or them before some of us, his said majesty’s justices of the peace, to be examined concerning their unlawful doings. Pe ce Given under our hands and seals, this day of October, 1'743. “J. Lane. (N. B. The very justices to whose houses I was carried, and who severally refused to see me!)

Wed. 26.--I enlarged upon those deep words, “ Repent, and believe the Gospel.” When I had done, a man stood forth in the midst, one who had exceedingly troubled his brethren, vehemently maintaining (for the plague had spread hither also) that they ought not to pray, to sing, to communicate, to search the Scriptures, or to trouble themselves about works, but only to believe and be still; and said with a loud voice, “ Mr. Wesley! let me speak a few words. Is it not said, “ A certain man had two sons: and he said unto the younger, Go work to-day in my vineyard: and he answered, I will not; but afterward he repented and went?? Tamhe. I said yesterday, ‘I will not go to hear him ; I will have nothing to do with him.’ ButI repent. Here is my hand. By the grace of God, I will not leave you as long as I live.” William Blow, Mrs. S., and I set out at six. During our whole journey to Newcastle, I scarce observed her to laugh or even smile once. Nor did she ever complain of any thing, or appear moved in the least with those trying circumstances which many times occurred in our way. A steady seriousness, or sadness, rather, appeared in her whole behaviour and conversation, as became one that felt the burden of sin and was groaning after salvation. In the same spirit, by all I could observe or learn, she continued during her stay at Newcastle. Not long after, her husband removed from thence, and wrote to her to follow him. She set out in a ship bound for Hull. A storm met them by the way; the ship sprung a leak ; but though it was near the shore, ie i a _ Oct. 1743. ] REV. J. WESLEY'S JOURNAL. 301 on which many people flocked together, yet the sea ran so exceeding high, that it was impossible to make any help. Mrs. S. was seen standing on the deck, as the ship gradually smk; and afterward hanging by her hands on the ropes, till the masts hkewise disappeared. Even then, for some moments, they could observe her floating upon the waves, till her clothes, which buoyed her up, being throughlv wet, she sunk,--I trust. into the ocean of God’s merev. Journal T.--20 ov THE JOURNAL.--No. VI.

Sun. 8.--In the evening I rode to Brentford, on Monday to Marlborough, and the next day to Bristol. Wed. 11.--I began examining the society ; and not before it was wanted: for the plague was begun. I found many crying out, “ Faith, faith! Believe, believe!” but making little account of the fruits of faith, either of holiness or good works. In a few days they came to themselves, and had a more thorough understanding of the truth, as it isin Jesus. Wed. 25.--I preached at Bath, on James ii, 14, ‘Can faith save him?” Many of the audience appeared to be deeply convinced ; and one, though a gentlewoman, could not conceal the emotion of her mind, but broke out into streng cries and tears. Perhaps, even here, the “‘ bread” we have “ cast upon the waters, shall be found after many days.” Fri. 27.--Having finished the work I proposed, I left Bristol, and Saturday, 28, reached London. Wed. February 1.--Just before the time [had designed to begin preaching at the chapel, I was seized with such a pain as I do not remember ever to have felt beforé in my life. But I forgot it as soon as I had read my text, Psalm xviii, 1, &c, “I will love thee, O Lord, my strength.” And from that time I felt it no more. About this time the soldiers abroad began to meet together, as we learned from the following letter :-- “Guent, February 2, 1'744. ‘““Srr,--I make bold to send you these lines. February 18, 1743, we began our march for Germany. I was then much cast down, and my heart was ready to break. But the day we marched to Maestricht, I found the love of God shed abroad in my heart, that I thought my very soul was dissolved into tears. But this lasted not above three weeks, and then I was in heaviness again; till, on April 24, as I was walking in the fields, God broke my hard heart in pieces. And yet I was not delivered from the fear of death. J went to my quarters very sick and weak, in great pain of soul and body. By the morning I was so weak I could scarce go: but this proved a sweet night to my soul; for now I knew there was no condemnation for me, believing in Christ Jesus.

there, through which a dim light glimmered in. Yet even here may the light of God’s countenance shine. And it has shone on many hearts. Wed. 25.--We rode over the still snowy mountains. At twelve I preached at Killigaer: in the evening at Cardiff, and the next evening at Fonmon. On Saturday, 28, I returned to Bristol. After resting here, for eight days, (though not unemployed,) on Monday, May 7, I set out for the north. I preached about eight at Acton: in the afternoon at Stroud: in the evening at Painswick, and at five the next morning. About eight, Tuesday, 8, I called at Gloucester, designing only to speak with a friend; but finding a house full of people, I would not disappoint their expectation, but stayed and preached on the form and the power of godliness. This made me somewhat later than I intended at Cheltenham, where I preached on, “ By grace are ye saved through faith,” to a company who seemed to understand just as much of the matter, as if I had been talking Greek. I found a people of quite another kind at Gutherton, to whom I preached on, ‘ Repent ye, and believe the Gospel.” And many called upon God for grace so to do, even with strong cries and tears. We had a remarkable blessing again at five in the morning, Wednesday, 9. About noon I preached at Stanley ; (a mile from Gutherton ;) at three in Tewksbury; and in the evening at the Abbey, in Evesham. Thur. 10.--Riding by Birmingham, I called at a village three miles beyond it. Here a poor man was cursing and swearing ai so uncommon a rate, that I was constrained to speak to him very plainly. He received it, drunk as he was, in great love, and so did all his companions.

Fri. 15.--I preached at Chinley at five; about noon in the Peak ; and in the evening at Barley Hall. Saturday, 16.--In the evening I preached at Sykehouse ; and by setting out early in the morning, Sunday, 17, at eight preached in Epworth. 1 came thither in season ; for two such sermons as Mr. Romley preached on this day, so exquisitely bitter, and totally false, I cannot say I ever heard before. After evening service I preached on Rom. iii, 22, to a much larger congregation than in the morning ; and I believe all that were sincere of heart, were exceedingly comforted. ; Mon. 18.--I left Epworth, and, on Wednesday, 20, in the afternoon, met my brother in London. Monday, 25, and the five following days, we spent in conference with many of our bretliren, (come from several parts,) who desire nothing but to save their own souls, and those that hear them. And surely, as long as they continue thus minded, their labour shall not be in vain in the Lord. The next week we endea-: voured to purge the society of all that did not walk according to the Gospel. By this means we reduced the number of members to less than nineteen hundred. But number is an inconsiderable circumstance. May God increase them in faith and love! Mon. July 9.--My brother set out for Cornwall. I had much trouble for the fortnight following, in endeavouring to prevent an unwary man from destroying his own, and many other souls. On Monday, 23, Journal .--21 Jo ee 315 REY. J. WESLEY’S JOURNAL. [Aug. 1744. when I set out for Bristol, I flattered myself that the work was done ; but, upon my return, I found I had done just nothing; so that on Thursday, August 2, I was constrained to declare in tke society, that Thomas Williams was no longer in connexion with us. Fri. 10.--I preached to the debtors in Newgate, and desired two or three of my friends to attend them weekly. I had a serious, wellbehaved congregation. Perhaps God may give us some fruit here also.

Sat. 9.--In the evening we came to Penkridge ; and light on a poor, drunken, cursing, swearing landlord, who seemed scarce to think there was either God or devil. But I had spoke very little, when his countenance changed, and he was so full of his thanks and blessings, that I could hardly make an end of my sentence. May salvation come to this house also! It was exceeding dark when we rode through Bilston. However, we did not stick fast, till we came to Wednesbury town-end. Several coming with candles, I got out of the quagmire ; and, leaving them to disengage my horse, walked to Francis Ward’s ; and preached on, “ Fear not ye; for I know ye seek him that was crucified.” Sun. 10.--I preached at five; and at cight in Wednesbury ; (about one at Tipton Green ;) and, at four in the afternoon, to well nigh the whole town, high and low, as at the beginning. Mon. 11.--I preached at Birmingham; the next morning I set out, and on Wednesday, 13, reached London. Mon. 18.---I spent a little time with B. Armsted, weak in body, but strong in faith. She had been calmly waiting for God, till her hands and feet grew cold, and she was, in all appearance, at the point of death. Then Satan returned with all his force, and covered her with thick darkness. This threw her into such a vehement wrestling with God, as brought back her fever and her strength; su \ 360 REV. J. WESLEY’S JOURNAL. [Dec. 1745 that, in all probability, the old murderer saved her life, by his furious: attempt to destroy her soul. Fri. 22.--The alarm daily increasing concerning the rebels on one hand, and the French on the other, we perceived the wisdom and goodness of Him who hath his way in the whirlwind. The generality of people were a little inclined to think: and many began to own the hand of God. Mon. 25.--I retired to Newington, in order to finish the “‘ Farther Appeal ;” the state of the public affairs loudly demanding, that whatever was done should be done quickly. Thur. 28.--I wrote “A Word to a Drunkard.” Fri. 29.--I spent an hour with Mr. Lampe, who had been a Deist for many years, till it pleased God, by the ‘“‘Karnest Appeal,” to bring him to a better mind.

“Since I wrote to you last I have gone through great trials. It was not the least that I have lost my dear brother Clements for a season, being shot through both the arms. To try me further, J. Evans, and Bishop were both killed in the battle, as was C. Greenwood, soon after. Two more, who did speak boldly in the name of Jesus, are fallen into the world again. So I am left alone: but I know it is for my good. Seeing iniquity so much abound, and the love of many wax cold, adds wings to my devotion; and my faith grows daily as a plant by the water side. ‘“ April 30.--The Lord was pleased to try our little flock, and to show them his mighty power. Some days before, one of them, standing at his tent door, broke out into raptures of joy, knowing his departure was at hand; and was so filled with the love of God, that he danced before his comrades. In the battle, before he died, he openly declared, ‘I am going to rest from my labours in the bosom of Jesus.’ I believe nothing like this was ever heard of before, in the midst of so wicked an army ig -- adJec, 1745.] REV. J. WESLEY’S JOURNAL. 361

“ Dear Brotuer,--Now you act the part ofa friend. It has been long our desire, that you would speak freely. And we will do the same. What we know not yet, may God reveal to us! You think, first, That we undertake to defend some things which are not defensible by the word of God. You instance in three; on each of which we will explain om selves as clearly as we can. “1. That the validity of our ministry depends on a succession suf posed to be from the Apostles, and a commission derived from the Pope of Rome, and his successors or dependents. “We believe it would not be right for us to administer either baptism or the Lord’s Supper, unless we had a commission so to do from those bishops whom we apprehend to be in a succession from the Apostles. And yet we allow these bishops are the successors of those who were dependent on the bishop of Rome. But we would be glad to know, on what reasons you believe this to be inconsistent with the word of God? “2. That there is an outward priesthood, and consequently an outward sacrifice, ordained and offered by the bishop of Rome, and his successors or dependents, in the Church of England, as vicars and vicegerents of Christ. “We believe there is, and always was, in every Christian Church, (whether dependent on the bishop of Rume or not,) an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ, and stewards of the mysteries of God. On what grounds do you believe that Christ has abolished that priesthood or sacrifice? “3. That this papal hierarchy and prelacy, which still continues in the Church of England, is of apostolical institution, and authorized thereby, though not by the written word. ““ We believe that the threefold order of ministers, (which you seem to mean by papal hierarchy and prelacy,) is not only authorized by its apostolical institution, but also by the written word. Yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary.

Mon. 17.--I took my leave of Newcastle, and set out with Mr. Downes and Mr. Shepherd. But when we came to Smeton, Mr. Downes was so ill, that he could go no further. When Mr. Shepherd and I left Smeton, my horse was so exceeding lame, that I was afraid I must have !ain by too. We could not discern what it was that was amiss ; and yet he would scarce set his foot to the ground. By riding thus seven miles, I was thoroughly tired, and my head ached more than it had done for some months. (What I here aver, is the naked fact: Journal I.--24 366 REV. J. WESLEY’S JOURNAL. [ March, 1746. let every man account for it as he sees good.) I then thought, “ Cannot God heal either man or beast, by any means, or without any ?” Immediately my weariness and headache ceased, and my horse’s lame- ness in the same instant. Nor did he halt any more either that oor or. the next. A very odd accident this also! Tues. 18.--I rode to Pontefract; on Wednesday, to Epworth ; std, on Thursday, by Barley Hall, to Sheffield. I was glad of having an opportunity here of talking with a child I had heard of. She was convinced of sin some weeks before by the words of her elder brother, (about eight years of age,) dying as a hundred years old, in the full triumph of faith. I asked her abruptly, “Do you love God?” She said, “ Yes, I do love him with all my heart.” I said, “ Why do you love him?” She answered, * Because he has saved me.” I asked, ‘“‘ How has he saved you?” She replied, “ He has taken away my sins.” I said, “ How do you know that?” She answered, “ He told me himself on Saturday, Thy sins are forgiven thee; and I believe him ; and I pray to him without a book. I was afraid to die; but now I am not afraid to die; for if I die I shall go to him.”

Then he said, ‘ qT believe you are the cause of all the evil that is fallen upon the nation, I said, ‘ What reason have you to believe so? Can you prove that one Methodist in England did assist the rebels, with either men, money, or arms?’ He answered, ‘No; but it has been observed, that there has been always such a people, before any great evil fell on the land.’ Isaid,‘It hath been as you say: but that people was not the cause of the evil no more than we are at this time. But these mobbers, and swearers, and drunkards, and whoremongers, and extortioners, and lovers of pleasure more than lovers of God; these are the cause why Ged afflicteth both man and beast,--not we: we are sent to persuade them to break off their sins by repentance, that the heavy judgments of God may not consume such a people. And if there be not a general reformation, God will be avenged of such a nation as this.’ Then he said, ‘ Do not preach here.’ But God opened my mouth, and I did not cease to set life and death before him. The constable began to be uneasy, and said, ‘What must we do with him?’ ‘ Well,’ he said, ‘I understand he is for leaving the town to-morrow; I think you must take him to your house.’ But he desired to be excused. Then the justice said, ‘ You may go where you caine from.’ When I had gone a little way through the mob, he came to the door, and called, ‘ Mr. Nelson, stopa little.’ Then he ordered the constable to conduct me to the house he fetched me from, and take care that the mob did not hurt me. This seemed to be a great mortification tc him; but he was obliged to do it. So he brought me to our brethren again; and left us to give thanks to God for all his mercies.”

“I have for some years endeavoured to keep a conscience void of offence, toward God and toward man. And for above two years I have known that God, for Christ’s sake, had forgiven me all my sins. I lived in the full assurance of faith, which made me rejoice in all states. Wet or weary, cold or hungry, I could rejoice. And faith and love did increase so fast, that it was my soul’s delight to do good to them that hated me, to bless them that cursed me, and to call all those that were in a perishing condition, to accept of life and salvation. But, O! ‘ how are the mighty fallen, and the weapons of war perished!’ April 6, 1746, I was overcome by a great temptation: it came as quick as lightning. J know not if I was well in my senses; but I fell. I rose the same moment, and called upon my offended God; and so I have done ever since. But, notwithstanding, his Spirit has departed from me. I have wounded my conscience exceedingly. Iam fallen into the spirit of bondage and fear; and I often cry out, Who shall tell me, if the strife In heaven or hell shall end ?” Mon. August 4.--1 received a letter from Yorkshire, part of which was in these words :-- “ On Wednesday, July 16, I called on good old Mr. Clayton. He was exceeding weak, and seemed like one that had not long to continue here. I called again on Monday, 21, and found him very ill. He told me, no one else should have been admitted; that he had much to say to me to tell you ; and desired me to send his kind respects to you, and wished you prosperity in your pious undertakings. Finding he was not able to talk much, I took my leave, not thinking it would be the last time. But'when I returned into these parts on Saturday last, 1 found he died that morning between two and three. On Monday last I went to his burial, and I was anexpectedly made mourner for my good old friend. I followed his corpse to the ground, where I saw it solemnly interred. Many of his parishioners dropped tears, he having been a father to the poor. He died very poor, "Lae oe

pain, but full of faith and love, and breathing nothing but prayer and thanksgiving. About ten we came to Kingston, three hours’ ride, (which they call eight miles) from Leominster. I preached at one end of the town. The congregation divided itself into two parts. One half stood near, the other part remained a little way off, and lowered defiance ; but the bridle from above was in their mouth ; so they made no disturbance at all. At four we had another kind of congregation at Maesmennys ; many who had drank largely of the grace of God. I examined them, “ Do ye now believe?” And the word was as a twoedged sword. After taking a sweet leave of this loving people, we rode with honest John Price, of Mertha, to his house. We had four hours’ rain in the morning ; but a fair, mild afternoon ; in the close of which we came to Cardiff. Sun. 17.--I preached at Wenvo church, morning and afternoon ; at five in the evening, in the Castle yard at Cardiff, to the far largest congregation which I had ever seen in Wales, All stood uncovered and attentive ; and, I trust, few went empty away. Mon. 18.--I rode with Mr. Hodges to Neath. Here I found twelve young men, whom J could almost envy. They lived together in one house, and continually gave away whatever they earned above the necessaries of life. Most of them (they told me) were Predestinarians, but so little bigoted to their opinion, that they would not suffer a Predestinarian to preach among them, ° 5 Se Ne ne 274 ‘REV. J. WESLEY’S JOURNAL. [Aug. 1746. ‘anless he would lay all controversy aside. And on these terms they gladly received those of the opposite opinion. The multitude of people obliged me to preach in the street, on, “‘ Repent ye, and believe the Gospel.” One man would fain have interrupted, and had procured a drunken fiddler for his second ; but finding none to join them, they were ashamed ; so the gentleman stole away on one side, and the fiddler on the other.

“< ], First, as to stillness: the thing meant hereby is, that man cannot attain to salvation by his own wisdom, strength, righteousness, goodness, merits, or works; that therefore when he applies to God for it, he is to cast away all dependence upon every thing of his own, and trusting only to the mercy of God, through the merits of Christ, in true poverty of spirit, to resign himself up to the will of God, and thus quietly wait for his salvation.’ I conceive this to be the first mistake. Ihave nothing to object to this stillness. I never did oppose this in word or deed. But this is not ‘ the thing meant thereby,’ either by Molther, or the Moravians, or the English Brethren, at the time that I (and you, at Mr. Bowers’s,) opposed them. «¢2. That the Brethren teach, that people who are seeking aiter salvation, are all the while to sit still and do nothing; that they are no* to read, hear, or pray, is altogether false.’ This I apprehend to be a second mistake. Whatever the Brethren do now, they did teach thus, and that explicitly, in the years 1739 anda 1740. In particular Mr. Brown, Mr. Bowers, Mr. Bell, Mr. Bray, and Mr. Simpson, then with the Moravians. Many of their words I heard with my own ears: many more I received from those whe did so. And Mr. Molther himself, on December 31, 1739, said to me, in many and plain words, that the way to attain faith is, ‘ To be still ; that is, ** Not to use (what we term) the means of grace; not to go to church; not to communicate; not to fast; not to use so much private prayer; not to read the Scriptures; not to do temporal good, and not to attempt to do spiritual good.’ “These things I myself heard him speak; as I am ready to give upon oath whenever required. You ought not, therefore, to say, ‘ This is altogether false,’ on the bare denial of Mr. Molther or any other. “<3. Some of Fetter-lane society, when the difference broke out, spoke and a+ted very imprudently. But then to lay the blame on the Moravian ‘ i Be -- we ee ae ee pee ld 378 REV. J. WESLEY’S JOURNAL. ; [Sept. 1746.

Chu: Lh, as if it were their fault, is quite wrong.’ I think so too; and have said so in my answer to Mr. Church, published some time before you sent. your letter. If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also ; or if you think I‘ lay the fault of one man upon a whole community.’ “¢4. As to the English that really were to blame, they confessed their faults, and asked Mr. W.’s pardon. And some of them, if I mistake not, did it with tears.’ I really think you do mistake again. I remember no such thing. Fifty persons, and more, spoke bitter things concerning me. Qne or two asked my pardon for so doing, but in so slight and cursory a manner, that I do not so much as know who were the men; neither the time or place where it was done; so fa: were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day. ““¢5. Therefore to publish things which ought to have been buried in eternal oblivion, is what I do not like.’ This whole matter of asking pardon you seem to mistake, as Count Z. did before. I wish you would consider the answer I gave him :--‘ They asked my pardon for using me: ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things: 1. That there was error in their doctrine. 2. That there was sin (allowed) in their practice.’ This was then, and is at this day, the one question between therm and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible,. they might spread no further.

Fri. 26.--Mr. B. went to the mayor and said, “Sir, I come to inform against a common swearer. J believe he swore a hundred oaths last night; but I marked down only twenty.” “Sir,” said the mayor, “you do very right in bringing him to justice. What is his name?” He replied, “ R D soe AS D !? answered the mayor; “why, that is my son!”--* Yes, sir,” said Mr. B., “so I understand.” --“ Nay sir,” said he, “I have nothing to say in his defence. If he breaks the law, he must take what follows.” Sat. October 4.--My brother and I took up our cross, and talked largely with Mr.G. But he still insisted, 1. That there was no repentance at all, antecedent to saving faith: 2. That naked faith alone was the only condition of everlasting salvation: and, 3. That no works need be preached at all, neither were necessary either before or after faith. We took horse at nine, and soon after one came to Sevenoaks. After refreshing ourselves a little, we went to an open place near the free school, where I declared, to a large, wild company, * There is no difference ; for all have sinned and come short of the glory of God.” They grew calmer and calmer till I had done, and then went quietly away. As we returned, a poor Shimei came to meet us, bitterly curs- Journal I,--26 382 REV. J. WESLEY’S JOURNAL. [ Nov. 1746. ing and blaspheming. But we walked straight on, and even his companions, the mob, neither laughed nor opened their mouth. Sun. 5.--I preached in the church at Shoreham, morning and after noon. The congregation seemed to understand just nothing of the matter. But God can give them understanding in his time. Thur. 9.--The day of public thanksgiving for the victory at Culloden, was to us a day of solemn joy.

Tues. 29.--I retired to Mrs. Sparrow’ s, at Lewisham, where also I preached every evening. Saturday, October 3.--I returned to London. In the evening I buried a young man, who had but lately known God; but from that time he had lived much in a little space. His soul was clouded at the beginning of his illness; but the clouds soon vanished away, and he continued in the calm joy of faith, till his spirit returned to God. Fri. 9.--We had a watch-night at the chapel. Being weak in body, I was afraid I could not go through it. But the longer I spoke, the more strength I had: insomuch that at twelve o’clock all my weariness and weakness were gone, and I was as one a “yea ret Ae : my _ Nov. 1747. , REV. J. WESLEY'S JOURNAL. 409 refreshed with wine. The former part of the next week, and of some others, I spent at Newington and Lewisham in writing. Fri. 16.--Ii went with two or three friends, to see what are called the electrical experiments. How much these also confound those poor half thinkers, who will believe nothing but what they can comprehend ? Who can comprehend, how fire lives in water, and passes through it more freely than through air? How flame issues out of my finger, real flame, such as sets fire to spirits of wine ?, How these, and many more as strange phenomena, arise from the turning round a glass globe? It is all mystery: if haply by any means God may hide pride from man! Tues. 20.--I read Dr. Doddridge’s “ Account of Colonel Gardiner.” And what matters it, whether his soul was set at liberty by a fever, or a Lochaber axe, seeing he is gone to God? Thursday, 29.--T. C., who had been with the Brethren some years, desired to speak with me. He said, he could find no rest any where else, and was constrained to return where he was first called. I believe he obeyed that conviction for amonth. ‘ Unstable as water, thou shalt not excel.”

attempt climbing up the bank. This frighted the horse which was close behind, and made him prance and throw his head to and fro, till the bit of the bridle catched hold of the cape of my great coat, and pulled me backward off my horse. I fell as exact on the path, between the wagon and the bank, as if one had taken me in his arms and laid me down there. Both our horses stood stock still, one just behind me, the other before ; so, by the blessing of God, I rose unhurt, mounted again, and rode on. At twelve I preached at Deverel; in the evening at Bearfield; and on Friday, 29, came to Bristol. Mon. February 1.--1 received an account of Mr. Towers, of Leeds who had even prayed that he might not know his sins forgiven, as believing it was the highest presumption. But, notwithstanding this, as he lay one night upon his bed, he did receive the knowledge of salvation, by the remission of sins: and he declared it boldly to the confusion, at least, if not conviction, of those who denied the truth. Sat. 6. --I preached at eight in the morning at Bath, and in the evening at Coleford. The colliers of this place were “ darkness” indeed ; but now they are “light in the Lord.” Tues. 9.--I met about sixty of the society in Bristol, to consult about enlarging the Room; and indeed securing it, for there was no small danger of its falling upon our heads In two or three days, two hundred and thirty pounds were subscribed. We immediately procured experienced builders to make an estimate of the expense; and I appointed five stewards (besides those of the society) to superintend the work.

Mon. 4.--I preached once more at five, and a great part of the congregation was in tears. Indeed almost all the town appeared to be moved, full of good will and desires of salvation. But the waters spread too wide to be deep. I found not one under any strong conviction ; much less had any one attained the knowledge of salvation, in hearing above thirty sermons. So that, as yet, no judgment could be formed of the future work of God in this place. I took horse at ten, and about twelve preached at Moat, to a little larger congregation than before. I could not but observe the zeal of these young disciples. They were vehemently angry at a man’s throwing a cabbage stalk. Let them Keep their courage till they see such a sight as that at Walsal or Shepton. In the evening I preached at Tyrrel’s Pass, and found great enlargement of heart. But when the society met, I was quite exhausted ; so that I dismissed them after a short exhortation. Tues. 5.--Our room was tilled at five. After preaching I examined the classes. I found a surpzising openness among them. When I asked one in particular, how he had lived in time past ; he spread abroad his hands, and said, with many tears, ‘‘ Here I stand, a grey-headed monster of all manner of wickedness ;” which, I verily believe, had it been desired, he would have explained before them all. Much in the same manner spoke one who came from Connaught; but with huge affliction and dismay. We determined to wrestle with God in her behalf; which we did for above an hour: and he heard the prayer; so that her soul was filled with joy unspeakable. Mr. Jonathan Handy, greatly sorrowing before, was also now enabled to rejoice in God; and four other persons were cut to the heart, andcried aloudtohim that is mighty to save.

Tues. 29.--Having appointed some from Grimsby to meet us this evening at Lincoln, (which we supposed to be within a day’s ride,) we set out an hour before day, and rode, with only an hour or two’s intermission, till above an hour after sunset; but we could reach no further than Cold Harbour, six miles short of Ancaster. ‘The next morning we rode on to Lincoln, but could hear nothing of our guides; so we determined, after waiting several hours, to make the best of our way to Epworth; where, the next evening, I enforced those awful words, -- «¢ What is a man profited, if he shall gain the whole world, and lose his own soul?” I had the satisfaction about this time of an agreeable letter from a gentleman in Ireland, part of which is subjoined :-- “ ReveReEND Siz,--Your favour of the 15th instant, I received the 22d. Iam more satisfied than ever that you aim at nothing but what has an immediate tendency to the glory of God, and the salvation of mankind. “T cannot help thinking that your design, considered in this light, (allowing even of some mistakes,) must be deemed very praiseworthy. As to myself in particular, I must own it gives me infinite satisfaction to find that you have spoken to so good an effect in our town and neighbourhood. My church is more frequented than ever it was; and I have the pleasure of seeing a greater decency, and more of zeal and attention than I could have dared to promise myself; which has also this effect upon me,--that I find myself better disposed than ever to distribute to those who atiend my ministry, such food as may yield them comfort here and happiness hereafter. I heartily wish this may continue; and that the people may not cool. Ifso, we may hope to see wickedness gene rally decline, and virtue and godliness take place. I see this work of yours, through God’s blessing, thus successfully carried on, without any ill will or jealousy; and could wish that all the clergy were, in that respect, of the same mind with me. “Your society here keeps up well; and is, I believe, considerably increased since you left it. I frequently attend the preaching; and a i, y. fy 3 Sept. 1749.] REV. J. WESLEY’S JOURNAL. 463

Mon. January 1, 1750.--A large congregation met at four o’clock, and began the year of jubilee in a better manner than they at Rome are accustomed to do. On several days this week I called upon many who had left their “ first love ;” but they none of them justified themselves : one and all pleaded “ guilty before God.” Therefore there is reason to hope that he will return, and will abundantly pardon. Thur. 11.--I read, to my no small amazement, the account given by Monsieur Montgeron, both of his own conversion, and of the other miracles wrought at the tomb of Abbé Paris. I had always looked upon the whole affair as a mere legend, as I suppose most Protestants do; but I see no possible way to deny these facts, without invalidating all human testimony. I may full as reasonably deny there is such a person as Mr. Montgeron, or such a city as Paris, in the world. Indeed, in many of thtese instances I see great superstition as well as strong faith. But “ the times of ignorance God” does “wink at” still; and bless the faith, notwithstanding the superstition. If it be said, “ But will not the admitting these miracles establish Popery?” Just the reverse. Abbé Paris lived and died in open opposition to the grossest errors of Popery; and in particular to that diabolical Bull Unigenitus, which destroys the very foundations of Christianity. Sun. 14.--I read prayers and preached at Snowsfields, to a crowded congregation, at seven in the morning. I then hastened to the chapel in West-street ; and, after the service there, to Knightsbridge, where I ath AS al a 8 474 REY. J. WESLEY'S JOURNAL. [Feb. 1750 had promised to preach in the afternoon, for the benefit of the poor children. The little church was quite full before I came. Knowing it to be the greatest charity to awaken those that sleep in sin, 1 preached on, “ What is a man profited, if he shall gain the whole world, and lose his own soul 1”

Thur. 12.--I breakfasted with one of the society, and found she had a lodger I little thought of.- It was the famous Mrs. Pilkington, who soon made an excuse for following me up stairs. I talked with her seriously about an hour: we then sung, ‘“‘ Happy Magdalene.” She appeared to be exceedingly struck ; how long the impression may last, God knows. We dined at Mr. P ’s. A young married woman was there, who was lately a zealous Papist, and had converted several Protestant heretics to the Romish faith: but setting on some of the Methodists, they converted her; at least, convinced her of the great truths of the Gospel. Immediately her relations, her husband in particular, renounced her. But she was moved by none of these things ; desiring nothing on earth, but to experience the faith which once she persecuted. In the evening I was sent for by one, who had reasoned himself out of all his Christianity; and was now in doubt, whether the soul would survive the body. Surely even speculative faith is the gift vf God; nor, without him, can we hold even this fast. Sat. 14.--J R came from Cork, and brought us a further account of what had been transacted there. From the bcginning of February to the end of it, King Nicholas had reigned: how he still used his power, may appear from two or three instances :--- WitumuM Jewett, clothier, of Shannon Church-lane, deposes :--That Nicholas Butler, with a riotous mob, several times assaulted this deponent’s house: that particularly on February 23d, he came thither with a large mob: that several of the rioters entered the house, and swore, the tirst who resisted, they would blow his brains out: that the deponent’s wife, endeavouring to stop them, was assaulted and peaten by the said Butler ; who then ordered his men to break the windows; which they did, with stones of a considerable weight.

“(The sermon Count Zinzendorf preached at Fetter-lane, on John viii 11, places this in a strong light. He roundly began, ‘ Christ says, I came not to destroy the Law ; but he did destroy the Law. The Law condemned this woman to death: but he did not condemn her. And God himself does not keep the Law. The Law forbids lying: but God said, Forty days and Nineveh shall be destroyed ; yet Nineveh was not destroyed.’) “4, That there is no such thing as degrees in faith, or weak faith; since he has no faith who has any doubt or fear. (How to reconcile this, with what I heard the Count assert at large, ‘ that a man may have justifying faith, and not know it,’ I cannot tell.) 5. That we are sanctified wholly, the moment we are justified; and are neither more nor less holy, to the day of our death. 6. That a believer has no holiness in himself at all; all his holiness being imputed, not inherent. 7 That aman may feel a peace that passeth all understanding, may rejoice with joy full of glory, Nov. 1750. ] REV. J. WESLEY’S JOURNAL. 503 and have the love of God, and of all mankind, with dominion over all sin; and yet all this may be only nature, animal spirits, or the force of imagination. 8. That ifa man regards prayer, or searching the Scriptures, or communicating, as matter of duty; if he judges himself obliged to do these things, or is troubled when he neglects them; he is in bondage, he is under the Law, he has no faith; but is still seeking salvation by works. 9. That therefore, till we believe, we ought to be still; that is, not to pray, search the Scriptures, or communicate. 10. That their Church cannot err, and of consequence ought to be implicitly believed and obeyed. “Thirdly. I approve many things in their practice; yet even this I cannot admire in the following instances :-- “1. I do not admire their conforming to the world, by useless, trifling conversation: by suffering sin upon their brother, without reproving even that which is gross and open: by levity in the general tenor of their behaviour; not walking as under the eye of the great God: and, lastly, by joining in the mos: trifling diversions, in order to do good.

Wed. 10.--I rode to Shackerley. Being now in the very midst of Mr. Taylor’s disciples, I enlarged much more than I am accustomed to do, on the doctrine of original sin; and determined, if God should give me a few years’ life, publicly to answer his new gospel. By the huge noise which was in the street, as we entered Bolton, I conjectured Satan would try his strength once more ; but God suffered him not. The mob soon was vanished away, and I had both a numerous and a quiet congregation. Thwr. 11.--The barber who shaved me said, “ Sir, I praise God on your behalf. When you was at Bolton last, I was one of the most eminent drunkards in all the town; but I came to listen at the window, and God struck me to the heart. I then earnestly prayed for power against drinking; and God gave me more than J asked: he took away the very desire of it. Yet I felt myself worse and worse, till, on the 5th of April last, I could hold out no longer. I knew I must drop into hell that moment, unless God appeared to save me: and he did appear. I knew he loved me ; and felt swect peace. Yet I did not dare to say I had faith, till, yesterday was twelvemonth, God gave me faith; and his love has ever since filled my heart.” Hence T rode with Mr. Milner to Ribchester, where some clergymen had appointed to meet him; with whom we spent one or two hours in serious and useful conversation. Between five and six we reached the vicarage at Chipping ; where a few serious people soon assembled. The next day we rode to Ambleside ; and, on Saturday, 13, over more than Welsh mountains, to Whitehaven. Sun. 14.--I heard two useful sermons at church, on, “ Fear not them that can kill the body.” I preached at eight, on, “Is there no balm in Gilead?’ and between one and two, at the market place, on, “ Thou art not far from the kingdom of God.” A few stones were thrown at first; but the bulk of the congregation was deeply serious ; as well as in the evening, when I preached on, “‘ Who shall lay any thing to the Becki 512 REV. J. WESLEY’S JOURNAL. [ April, 1751.

maids were gone away already: R---- T----, W---- S----,, and A---- G , went after; so that only two masters, Mr. J---- and S-----, remained; with Mrs. Hardwick, one maid, and sixteen scholars. 7. [now hoped the time was come for God to revive his work : but we were not low enough.yet. So first J---- J , and then W---- S--,, grew weary ; the rules were neglected again ; and in the following winter Mr. Page died, and five more scholars went away. What weakened the hands of the masters still more,;was the bitter evil speaking of some who continually endeavoured either to drive away the children that remained, or to prevent others from coming. 8. There are now two masters, the housekeeper, a maid, and eleven children. I believe all in the house are at length of one mind; and trust God will bless us in the latter end, more than in the beginning. Mon. July 8.--I wrote an account of that wonderful self-deceiver and hypocrite, James Wh . O what a scandal has his obstinate wickedness brought on the Gospel! And what a curse on his own head ! 1. In the beginning of June, Richard Pearce, of Bradford, wrote to my brother at Bristol, desiring that he would narrowly inquire into the behaviour of Mr. James Wh----: and not long after, Mrs. Silby, of Bradford, related some strange particulars: in order to be thoroughly informed of which, my brother rode over to Bradford; and, on Wednesday, June 12, talked himself with Mary B , Jane W--.,, Elizabeth L , Mary S----, Mary F , Ann W----, and Mary D----. The same accounts which they had before given to Mrs. Silby, they now gave to my brother and her together; and afterward, to Sarah Perin and Mary Naylor, without varying in any one circumstance. 2. My brother wrote down what they said, and at his return to Bristol, read it to James Wh----, who consented to come face to face with them; and on Tuesday, 25, my brother and I rode with him to Bearfield. Mary B and Mary D were there, and repeated before him what they had said to my brother. He cavilled at one or two trifling circumstances, but allowed the substance of what they said te be true.

Thur. 19.--I rode to Birmingham, and, from the behaviour of the people, both this and the following evening, found reason to hope that some of the seed which has been sown here will bear lasting fruit. Saturday, 21.--I rode to Wednesbury, where Mr. , vicar of : had appointed to meet me. I rejoiced to find so great a change. Since he has known the pardoning love of God, he has been swiftly going on from faith to faith, and growing not in knowledge only, but in love. Sun. 22.--After preaching at five, I returned tu Birmingham. Many were much afraid of my preaching in the street, expecting I know not what mischief to be done. Vain fear! I saw not one person behave amiss, while I declared, “‘ There is joy in heaven over one sinner that repenteth.” At one I preached at Tipton Green, to a large congregation, though the wind was ready to cut us in two; and about five, to a much larger, at Wednesbury ; where, in spite of all the wiles of Satan 28 REV. J. WESLEY’S JOURNAL. [ April, 1752. and the cunning craftiness of men, the plain, genuine Gospel runs and is glorified. Wed. 23.--I spent an agreeable hour with Mr. , curate of W. ; an honest, upright man, I verily believe, and willing to know the whole counsel of God. In the evening I preached to a small, serious congregation, at Billbrook. The storm of wind, snow, and hail, was ready for us in the morning, almost as soon as we set out, and continued most part of the day. When we had heaths or commons to cross, it was not easy to sit a horse, especially as the wind was, full in our teeth. . However, we reached Poole (two miles from Nantwich) in the evening, and found a congregation gathered from many miles round; several of whom sat up all night, for fear of losing the morning sermon. Wed. 25.--After preaching at five and at nine, I rode on to Alpraham, where a large congregation of serious, sensible people attended, both

Sun. 21.--I preached at seven, in a much larger house, which was. just taken, near St. Martin’s church; as eminent a part of the town as Drury-lane is in London, or as the Horse Fair was in Bristol. At church Mr. L preached a strong, plain, useful sermon, upon the faith of Abraham. At one I began preaching again, on, “ We preach not ourselves, but Christ Jesus the Lord.” But the house not containing half the congregation, I was obliged to stand at the door, on one side of a kind of square, large enough to contain ten or twelve thousand people. I had a few hours before spoken to the captain of a vessel, with whom I proposed to sail for Dublin; and the wind being fair, I knew not whether I should stay to preach another sermon in Chester. I find it useful to be in such a state of suspense, wherein I know not what will be the next hour, but lean absolutely on His disposal, who knoweth and ruleth all things well. At four I preached in the Square, to a much larger congregation, among whom were abundance of gentry. One man screamed and hallooed as loud as he could; but none seconded or regarded him. The rest of the congregation were steadily serious, from the beginning to the end. Mon. 22.--We walked round the walls of the city, which are something more than a mile and three quarters in circumference. But there are many vacant spaces within the walls, many gardens, and a good deal of pasture ground: so that I believe Newcastle-upon-Tyne, within the walls, contains at least a third more houses than Chester. The greatest convenience here is what they call “ the Rows ;” that is, covered galleries, which run through the main streets on each side, from east to west, and from north to south; by which means one may walk both clean and dry in any weather, from one end of the city to the other. I preached at six in the evening, in the Square, to a vast multitude, rich and poor. The far greater part, the gentry in particular, Were seriously and deeply attentive; though a few of the rabble, most of them drunk, laboured. much to make a disturbance. One might July, 1752. ] REV. J. WESLEY’S JOURNAL. 539

and noisy that few could hear. Perceiving the noise increase more and more, I walked through the midst of the mob to my lodgings. They hallooed, and shouted, and cursed amain: hitherto could they come, but no further. Thur. 14.--(So we must call it now, seeing the new style now takes place.) I rode to the bog of Boiree, where a great and effectual door is opened. On Friday evening we rode on to Goree, and the next day to Dublin. Sun. 17.--I made an end of Mr. V ’s * Issay on the Happiness of the Life to come.” I am glad it is wrote in French: probably not many in Ireland will be at the pains of reading it. He is a lively, sensible writer ; but I cannot believe his hypothesis, while I believe the Bible. Mon. 18.--We had our first watch-night in the new house ; and it was a night that will not soon be forgotten. On Tuesday I rode to Portarlington, ana the next day to Birr, through so violent a storm, _ that my strength was utterly exhausted, and how I should preach I knew not. But God soon renewed my strength: and on Thursday, 21, I arose lively and well; and in the afternoon, through continued rain, came, very wet, but not tired, to Limerick. Sat. 23.--We reached Cork. Sunday, 24.--In the evening I proposed to the society the building a preaching house. The next day ten persons subscribed a hundred pounds; another hundred was subscribed in three or four days, and a piece of ground taken. I sawa double providence now in our not sailing last week. If we had, probably this house had never been built ; and it is most likely we should have been cast away. Above thirty ships we were informed, have been lost on these coasts in the late storm.

Tues. 10.--We breakfasted at Ambleside, where our landlord appeared quite open to conviction. We spoke plainly to him, prayed with, i See 550 REV. J. WESLEY’S JOURNAL. [ April, 1753. and left him full of desire and thankfulness. Soon after, we lost our way in a vehement shower of snow; but recovered it in about an hour, and got over the mountain safe. The woman of the house where we dined, seemed to be one that feared God greatly: yet when J spake of being saved by faith, she appeared to be utterly astonished. About six, after several heavy showers, we came, moderately weary, to Whitehaven. Wed. 11.--Upon examining the society, I found that “ the love of many” was ‘ waxed cold.” Nevertheless, I found a considerable number who appeared to be growing in grace. But surely here, above any other place in England, “ God hath chosen the poor of this world.” In comparison of these, the society at Newcastle are a rich and elegant people. It is enough that they are “ rich in faith,” and in the “ labour of love.” Sat. 14.--As we rode to Clifton, John Hampson and I could not but observe a little circumstance. A black hail cloud was driven full upon us, by a strong north-east wind; till, being just over us, it parted asunder, and fell on the right and left, leaving us untouched. We observed it the more, because three several storms, one after another, went by in the same manner. ; Sun. 15,--1 preached in the afternoon at Cockermouth, to well nigh all the inhabitants of the town. Intending to go from thence into ScotJand, | inquired concerning the road, and was informed, I could not pass the arm of the sea which parts the two kingdoms, unless I was at Bonas, about thirty miles from Cockermouth, soon after five in the morning. At first I thought of taking an hour or two’s sleep, and setting out at eleven or twelve. But, upon further consideration, we chose to take our journey first, and rest afterward. Sowe took horse about seven, and having a calm, moonshiny night, reached Bonas before one. After two or three hours’ sleep, we set out again, without any faintness or drowsiness.

Thur. 26.--I spoke severally to those of the society, and found they had been harassed above measure, by a few violent predestinarians,. who had at length separated themselves from us. It was well they saved me the trouble; for I can have no connection with those who will be contentious. These I reject, not for their opinion, but for their sins ; for their unchristian temper, and unchristian practice; for being haters e eEeee haters of peace, haters of their brethren, and, consequently, of God. Sat. 28.--I returned to Newcastle. Sunday, 29.--I preached at Sunderland, at eight and at twelve. As we were riding back, the wind was exceeding high: but as we entered Newcastle a shower began, which laid the wind, and then gave place to clear sunshine. I was extremely weary when we came in, having preached four times on. Saturday. But my strength soon returned, so that the whole congregatiyn, near the Keelmen’s Hospital, could distinctly hear the entire sermon. And great was the Lord in the midst of us. Thur. May 3.--I preached at Gateshead Fell, to many more than the house would contain. The society here was increased when I met them last, from nine or ten to sixty members. They are now double the number ; and, I trust, will ere long overtake their brethren in Kingswood. Frit. 4.--We had the first General Quarterly Meeting of alt the stewards round Newcastle, in order thoroughly to understand both. the spiritual and temporal state of every society. Mon. 7.--After May, 1753. | REV. J. WESLEY’S JOURNAL. 553 preaching in Durham at noon, I rode on to Stockton, and took my usual stand in the High-street, about six in the evening.

God.” A little before noon we set out for Shorhill,.a village six miles south from Newport. I never saw a more fruitful, or a more pleasant country, than the inland part of this island. About one I preached at Shorhill, to (I suppose) all the poor and middling people of the town. I believe some of the rich also designed to come; but something of ore importance--a dinner--came between. At five I preached again Uct. 1753.] REV. J. WESLEY’S JOURNAL. 563 at Newport, to most of the town, and many who came from the neighbouring villages. Surely, if there was any here to preach the word of God with power, a multitude would soon be obedient to the faith. Fri. 5.--After preaching at six, I left this humanc, loving people, rode to Cowes, and crossed over to Portsmouth. Here I found another kind of people, who had disputed themselves out of the power, and well nigh the form of religion. However, I laboured (and not altogether in vain) to soften and compose their jarring spirits, both this evening and the next day. On Sunday noon I preached in the street at Fareham. Many gave great attention, but seemed neither to feel nor understand any thing. At five I began on Portsmouth Common. I admired not so much the immense number of people, as the uncommon decency of behaviour, which ran through the whole congregation. After sermon I explained to them, at large, the nature and design of our societies ; and desired that if any of them were willing to join therein, they would call on me, either that evening or in the morning. I made no account of that shadow of a society which was before, without classes, without order, or rules; having never seen, read, or heard the printed rules ; which ought to have been given them at their very first meeting. Mon. 8.--I rode to Godalming, and the next day to London. After resting there five days, on Monday, 15, I rode to Bedford. The melancholy account which I received here was as follows :--

back to London, and came pretty well to the Foundery. I consultec Dr. F. the next morning, wlio advised me to return to the Hot Well. without delay. Sun. 11.--I buried the body of Mary Doxsey, long a pattern of patience and gentleness. Monday, 12.--I set out in the machine ; and on Tuesday night (taking horses at Bath) came to Bristol. Wed. 14.--I took a lodging at the New Hot Well, where I was free both from noise and hurry ; and had an opportunity of drinking the water late in the evening, and early in the morning. But my course of physic was near being cut short the next day, by a large stone which was hung up as the weight of a jack. I applied to my head cloths dipped in cold water, which presently stopped the bleeding, and so abated the swelling, that in a few hours | found no further inconvenience. Sat. 31.--After preaching at Weaver’s Hall, one of the audience, a clergyman, ‘who had then a parish near Bridgewater, but is now, I trust,. in Abraham’s bosom,) desired to have some conversation with me, and spoke without reserve. His experience was of a peculiar kind, much resembling that of Gregory Lopez. But he soon determined to seek Christ, for the time to come, not in a desert, but in the congregation of his people. Mon. September 2.--I set out for the west. About eleven, one stopped me on the road, and earnestly desired me to turn aside, and pray with one who was near death. I found her worn away to a skeleton, and rotting in pieces with the king’s evil. But her greatest trouble seemed to be, that she was not so alive to God as formerly. After prayer, her mind was more composed; and she could trust God both with her soul and body. At noon I met the little, loving society at Shepton ; and in the evening preached at Middlesey. My work to-day was full enough for my strength.

“The substance of your answer was, ‘That many people exhort others to charity from self interest; that men of fortune must mind their fortune; that you cannot go about to look for poor people; that when you have seen them yourself, and relieved them, they were scarce ever satisfied ; that many make an ill use of what you give them; that you cannot trust the account people give of themselves by letters; that, nevertheless, you do give to private persons, by the hands of Colonel Hudson and others; that you have also given to several hospitals a hundred pounds at a time; but that you must support your family; that the Lowther family has continued above four hundred years; that you are for great things,--for public charities, and for saving the nation from ruin; and that others may think as they please, but this is your way of thinking, and has been for many years. “To this I replied: ‘1. Sir, I have no self interest in this matter; I consult your interest, not my own; I want nothing from you; I desire nothing from you; I expect nothing from you: but I am concerned for your immortal spirit, which must so soon launch into eternity. 2. It is Oct. 1754. ] REV. J. WESLEY’S JOURNAL. -- 573

from Ashbourn piessed me much to call there ; which accordingly I die at seven in the morning, and preached to a deeply serious congregation. Seventeen or eighteen then desired to join in a society, to whom I spoke severally, and was well pleased to find that near half of them knew the pardoning love of God. One of the first I spoke to was Miss Beresford,--a sweet, but short-lived flower! Through much hail, rain, and wind, we got to Mr. B ’s, at Hayfield, about five in the after noon. His favourite daughter died some hours before we came ; such a child as is scarce heard of ina century. All the family informed me of many remarkable circumstances, which else would have seemed incredible. She spake exceeding plain, yet very seldom ; and then only a few words. She was scarce ever seen to laugh, or heard to utter a light or trifling word: she could not bear any that did, nor any one who behaved in a light or unserious manner. If any such offered to kiss or touch her, she would turn away and say, “I don’t like you.” If her bro- ther or sisters spoke angrily to each other, or behaved triflingly, she vither sharply reproved (when that seemed needful) or tenderly entreated them to give over. If she had spoke too sharply to any, she would humble herself to them, and not rest till they had forgiven her. After her health declined, she was particularly pleased with hearing that hymn sung, “Abba, Father ;” and would be frequently singing that line herself,-- Abba, Father, hear my cry ! On Monday, April 7, without any struggle, she fell asleep, having lived two years and six months. Wed. 9.--In the evening I preached at Manchester. The mob was tolerably quiet, as long as I was speaking, but immediately after, raged horribly. This, I find, has been their manner for some time. No wonder ; since the good justices encourage them. Thur. 10.--I rode to Hayfield again, to bury Mr. B ’s child. Abundance of people were gathered together, and I found uncommon liberty in preaching. Who would have looked for such a congregation as this in the Peak of Derbyshire? I returned to Manchester the next day, and had a quiet congregation both that evening and the following.

Sun. 4.--I preached at one, and again at five, to some thousands at the foot of the hill. I believe this hollow would contain sixty thousand people, standing one above another; and a clear, strong voice might command them all: although, if they stood upon a plain, I doubt whether any human voice could be distinctly heard by half the number. Tues. 6.--Our conference began at Leeds. The point on which we desired all the preachers to speak their minds at large was, ‘* Whether we ought to separate from the Church?” Whatever was advanced on one side or the other was seriously and calmly considered ; and on the third day we were all fully agreed in that general conclusion,--that (whether it was lawful or not) it was no ways expedient. Mon. 12.--We rode (my wife and I) to Northallerton. Tues. 13.-- I rode on to Newcastle. I did not find things here in the order I expected. Many were on the point of leaving the Church, which some had done already; and, as they supposed, on my authority! O how much discord is caused by one jarring string! How much trouble by one man who does not walk by the same rule, and agree in the same judgment with his brethren ! May 18.--(Being Whit-Sunday.} I preached about eight at Gateshead Fell, and returned before the service at St. Andrew’s began. At the sacrament many found an uncommon blessing, and felt God has not yet left the Church. In the following week I spake to the members of the society severally, and found far fewer than I expected prejudiced against the Church: I think not above forty in all. And I trust-the plague is now stayed. Wed. 21.--I preached at Nafferton, near Horsley, about thirteen miles from Newcastle. We rode chiefly on the new western road, which lies on the v'd Roman wall. Some part of this is still to be June, 1755. | REV. J. WESLEY’S JOURNAL. 579

Sun. 14.--I preached about eight, at Bray, to a very numerous congregation; and I believe God spoke to the hearts of many,--of backsliders in particular. Soon after ten we went to Redruth church. A young gentlewoman in the next pew, who had been laughing and talking just. before, while the Confession was reading, seemed very uneasy; then screamed out several times, dropped down, and was carried out of church. Mr. Collins read prayers admirably well, and preached an excellent sermon, on, “ Christ also sutfered, leaving us an example, that ye should follow his steps.” At one I preached on faith, hope, and love. I was surprised at the behaviour of the whole multitude. At length God seems to be moving on all their hearts. About five I preached Oct. 1755. | REV. J. WESLEY’S JOURNAL. : 589 at St. Agnes, where all received the truth in love, except two or three, who soon walked away. Thence I rode on to Cubert. At noon I was much tired; but I was now as fresh as in the morning. Mon. 15.--We walked an hour near the sea shore, among those amazing caverns, which are full as surprising as Poole’s Hole, or any other in the Peak of Derbyshire. Some part of the rock in these natural vaults glitters as bright and ruddy as gold: part is a fine sky-blue ; part green; part enamelled, exactly like mother-of-pearl; and a great part, especially near the Holy Well, (which bubbles up on the top of a rock, and is famous for curing either scorbutic or scrophulous disorders,) is crusted over, wherever the water runs, with a hard, white coat, like alabaster. At six in the evening I preached at Port Isaac. The next day I rode to Camelford, and preached in the market place about six, on, ** Ye must be born again.” Some were much afraid there would pe disturbance ; but the whole congregation was quiet and attentive. Thur. 18.--Just as we came in at Launceston, the heavy rain began. Between five and six I preached in a gentleman’s dining room, capable of containing some hundreds of people. At five in the morning I preached in the Town Hall, and soon after took my leave of Cornwall.

of love, and full of God. I had the witness in myself, that he had made an end of sin, and taken my whole heart for ever. And from that moment I have never lost the witness, nor felt any thing in my heart but pure love.” Sun. 17.--The rain constrained me to preach within at eight, though the house would ill contain the congregation ; but we prayed that God, if he saw good would “ stay the bottles of heaven,” for the sake of those at Wednesbury. And before we came thither, the rain stayed, so that I proclaimed Chnist crucified, in the open air, to such a congregation as no house could have contained. At five I preached to a still larger congregation, on, “ He that believeth shall be saved.” Assoon as I had done, the rain returned, and continued great part of the night. Mon. 18.--In the evening I preached at Bilbrook, to an earnest congregation, and joined twenty of them in a society ; one of whom had Christ clearly revealed in him thirty years ago: but he could find none who understood what he said, till the Methodists (so called) came. He clave to them immediately ; rejoicing with them, and over them, who were partakers of like precious faith. Tues. 19.--Between Nantwich and Poole, a thick, black cloud came across us; out of which issued such a violent wind, as was ready to bear us off our horses. But in five minutes’ time the wind fell, and the cloud bore clear away. Wed. 20.--The congregation at Chester in the evening was as quiet and serious as that at the Foundery: and the society was near a third part larger than when I was here in autumn. Thur. 21.--I rode to Liverpool, where I found about half of those I left in the society. James S ld had swept away the rest, in order to which he had told lies inpumerable. But none who make lies their refuge will prosper. A little while and his building will moulder away.

‘How can you love me, since there is still such a mixture of evil in all Isay and do? But why should I ask this question? The Lord himself loves me: and in the late dispensation of his providence, he has mercifully discovered to me some sins of a refined nature, which before I was almost ignorant of, and now wait and pray to be delivered from. And I can joyfully add, the Lord is nigh to all that call upon him. He will fulfil my desire, though not as I desired: his way and his will are best. But how long shall I acknowledge this, without implicitly submitting to it? My own will I am apt to think good in such cases, and to grieve when it is crossed. So that I easily discern, how needful it is for me to be tried, and made to sacrifice to the Lord of that which costs me something. I need not say, for the above, alas! will tell you, that I cannot answer all your questions in the affirmative; for did I continually find God present with me, and always walk in the light of his countenance, most surely there could be no part dark in me. Yet this I can say, that I see his hand stretched out to save and to deliver; and my trust is, that before I go hence, I shall behold all his salvation ; and if it can serve any good purpose, he will open my lips to declare his praise, and let a poor creature glorify him in her death. For this I pray, and rejoice in hope; knowing the God whom I serve is able to fulfil in me all the good pleasure of his will, and the work of faith with power. ** As to the shadows of this world, I think I may truly say, they are as nothing to me. The evil (for certainly it must be some) that at times interposes between God and my soul, is, I believe, of a more spiritual nature. The stirrings of pride I sometimes feel, and, I trust, shall bewail as long as one spark remains. “‘My dear friend, adieu! I trust we shall have a happy meeting at last. In the mean time, I am persuaded, a few lines from you would add greatly to my peace and comfort. Iam,

Tues. 31.--I breakfasted at Dumfries, and spent an hour with a poor backslider of London, who had been for some years settled there. We then rode through an uncommonly pleasant country (so widely distant is common report from truth) to Thorny Hill, two or three miles from the duke of Queensborough’s seat ; an ancient and noble pile of building, delightfully situated on the side of a pleasant and fruitful hill. But it gives no pleasure to its owner; for he does not even behold it with his eyes. Surely this is a sore evil under the sun; a man has all things, and enjoys nothing. We rode afterward partly over and partly between some of the finest mountains, I believe, in Europe; higher than most, if not than any, in England, and clothed with grass to the very top. Soon after four we came to Lead Hill, a little town at the foot of the mountains, wholly inhabited by miners. Wed. June 1.--We rode on to Glasgow ; a mile short of which we met Mr. Gillies, riding out to meet us. In the evening the tent (so they call a covered pulpit) was placed in the yard of the poor house, a very large and commodious place. Fronting the pulpit was the infirmary, with most of the patients at or near the windows. Adjoining to this was the hospital for lunatics: several of them gave deep attention. And cannot God give them also the spirit of a sound mind ? After sermon, they brought four children to baptize. I was at the kirk in the morning while the minister baptized several immediately after sermon. So | was not at a loss as to their manner of baptizing. I believe this removed much prejudice. "ri. 3.--At seven the congregation was increased, and earnest atten- June, 1757. | REV. J. WESLEY’S JOURNAL. 6338 tion sat on every face. In the afternoon we walked to the college, and saw the new library, with the collection of pictures. Many of them are by Raphael, Rubens, Vandyke, and other eminent hands ; but they have not room to place them to advantage, their whole building being very small.

Sun. 31.--I rode over to Markfield. The church contained us tolerably well in the morning ; but in the afternoon, though many stayed without, it was much crowded and sultry hot. I was quite faint and weary while I read prayers; but in preaching my strength was restored. At six I preached once more at Leicester, and delivered my own soul. Mon. August 1.--I had much conversation with Mr. ; whom, against a thousand appearances, I will believe to be an honest, though irresolute man. ‘ While I was very uneasy,” said he, “in the year 1741, my brother brought me to Mr. Spangenberg, and then to others -of the German Brethren, to whom I was more and more attached till, in the year 1743, i went over to Marienborn. There I saw many things which I could not approve; and was more and more uneasy till I returned to England. I was afterward much employed by the Brethren. I was ordained deacon. But still I had a sore and burdened conscience, and gained no ground in my spiritual warfare: rather, having laid aside prayer and searching the Scripture, I was more and more dead to God. But in 1750, I awoke again, and was under great agenies of mind. And from this time I wrote to the Count again and again, and to most of the labourers ; but to no purpose. Andrew Frey’s account is true. The spirit of levity and frolicsomeness, which he justly describes, broke in about 1746, and is not purged out yet. In May last, I wrote and delivered a declaration to the Brethren met in conference at Lindsey House, that I did not dare to remain in their connection any longer. The same declaration I made to them here a few days ago. What further I am to do, I know not; but I trust God will direct me.” Tues. 2.--On his expressing a desire to be present at our conference, I invited him to it: and, on Wednesday, 3, in the evening, he came to the Foundery. Our conference began the next morning, and continued till the Thursday following. From the first hour to the last there was no jarring string, but all was harmony and love.

Sat. 26.--I returned to London. Much confusion had been in my absence, occasioned by some imprudent words spoken by one who seemed to be strong in the faith. Mon. 28.--I heard all who were concerned face to face , but was utterly unable to judge whether there was wilful sin lying, on either side, or only human infirmity. For the present I leave it to the Searcher of hearts, who will bring all things to light in due season. Wed. 3(\.--{ had another long hearing of the same intricate cause; but with no more success: one side flatly affirmed ; the other flatly denied. This is strange: but it is more strange that those who seem so strong in faith should have no union of spirit “with each other. Fri. December 5.--I baptized Henriquez Judah Seniore, a Portuguese Jew, more than sixty years of age. He seemed to have no confidence in himself, but to be waiting for “ the consolation of Israel.” Sun. 11.--In the evening I retired to Lewisham, and spent the fol- 648 REV. J. WESLEY’S JOURNAL. | Jan. 1758 lowing days in finishing “ A Preservative against Unsettled Notions in Religion ;” designed for the use of all those who are under my care. but chiefly of the young preachers. ~ Sun. 18.--I had an opportunity (which I had long desired) of spend. mg an hour or two with the Rev. Mr. I would have appointed a time for our meeting weekly ; but he declined it: why, I cannot tell. Fri. 23.--John Nelson wrote me a letter, part of which I have subjoined :--

Hebrews 12:2 Source: Hymns and Sacred Poems (1739), Part I Author: Charles Wesley (attributed) --- “Looking unto Jesus, the author and finisher of our faith.” 1 Weary of struggling with my pain, Hopeless to burst my nature’s chain, Hardly I give the contest o’er, I seek to free myself no more. 2 From my own works at last I cease, God that creates must seal my peace;14 Fruitless my toil and vain my care, And15 all my fitness is despair. 3 Lord, I despair myself to heal, I see my sin, but cannot feel: I cannot, till thy Spirit blow, And bid th’ obedient waters flow. 4 ’Tis thine a heart of flesh to give, Thy gifts I only can receive: Here then to thee I all resign, To draw, redeem, and seal is thine. 5 With simple faith, to thee I call, My light, my life, my Lord, my all: I wait the moving of the pool; I wait the word that speaks me whole. 14Changed to “God must create and seal my peace” in 4th edn. (1743) and 5th edn. (1756). 15“And” changed to “for” in 4th edn. (1743) and 5th edn. (1756). 6 Speak gracious Lord, my sickness cure, Make my infected nature pure; Peace, righteousness and joy impart, And pour thyself into my heart.

His bleeding heart shall make you room, His open side shall take you in. He calls you now, invites you home-- Come, O my guilty brethren, come! 8 For you the purple current flow’d In pardons from his wounded side: Languish’d for you th’ eternal God, For you the Prince of Glory dy’d. Believe; and all your guilt’s24 forgiven, Only believe--and yours is heaven.

Congratulation to a Friend, Upon Believing in Christ Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- Upon Believing in Christ. 1 What morn on thee with sweeter ray, Or brighter lustre e’er hath shin’d? Be blest the memorable day That gave thee Jesus Christ to find! Gave thee to taste his perfect62 grace, From death to life in him to pass! 2 O how diversify’d the scene, Since first that heart began to beat! 62“Perfect” changed to “pard’ning” in 4th edn. (1743) and 5th edn. (1756). Evil and few thy days have been: In suff’ring, and in comfort, great, Oft hast thou groan’d beneath thy load, And sunk--into the arms of God! 3 Long did all hell its pow’rs engage, And fill’d thy darken’d soul with fears: Baffled at length the dragon’s rage, At length th’ attoning blood appears: Thy light is come, thy mourning’s o’er, Look up; for thou shalt weep no more! 4 Blest be the name that sets thee free, The name that sure salvation brings! The Sun of righteousness on thee Has rose with healing in his wings. Away let grief and sighing flee; Jesus has died for thee--for thee! 5 And will he now forsake his own, Or lose the purchase of his blood? No! For he looks with pity down, He watches over thee for good; Gracious he eyes thee from above, And guards and feeds thee with his love. 6 Since thou wast precious in his sight, How highly favour’d hast thou been! Upborn by faith to glory’s height, The Saviour-God thine eyes have seen, Thy heart has felt its sins forgiv’n, And tastes anticipated heav’n. 7 Still may his love thy fortress be And make thee still his darling care, Settle, confirm, and stablish thee, On eagle’s wings thy spirit bear: Fill thee with heav’n, and ever shed63 His choicest blessings on thy head. 8 Thus may he comfort thee below, Thus may he all his graces give: Him but in part thou here canst know: Yet here by faith submit to live; Help me to fight my passage thro’, Nor seize thy heav’n, till I may too. 9 Or if the sov’reign wise decree First number thee among the blest, (The only good I’d envy thee) Translating to an earlier rest; Near in thy latest hour may I Instruct, and learn of thee, to die. 10 Mixt with the quires that hover round And all th’ adverse pow’rs controul, Angel of peace may I be found To animate thy parting soul, Point out the crown, and smooth thy way To regions of eternal day. 11 Fir’d with the thought, I see thee now Triumphant meet the king of fears! 63Changed to “Fill thee with heavenly joy, and shed” in 4th edn. (1743) and 5th edn. (1756). 12 13 Stedfast thy heart, serene thy brow; Divinely confident appears Thy mounting soul, and spreads abroad, And swells to be dissolv’d in God. Is this the soul so late weigh’d down By cares and sins, by griefs and pains! Whither are all thy terrors gone? Jesus for thee the vict’ry gains; And death, and sin and Satan yield To faith’s unconquerable shield. Blest be the God, that calls thee home; Faithful to thee his mercies prove: Thro’ death’s dark vale he bids thee come, And more than conquer in64 his love; Robes thee in righteousness divine, And makes the crown of glory thine!

14 Whoe'er to God for pardon fly, In Christ may be forgiven, He speaks to all, "Why will ye die, And not accept my heaven!"

16 He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace.

25 Believe who will that human pain, Pleasing to God can prove: Let Molock feast him with the slain, Our God, we know, is love.

The Life of Faith Exemplified in the Eleventh Chapter of St. Paul's Epistle to the Hebrews. Source: Charles Wesley, The Life of Faith (London: Strahan, 1740) Author: Charles Wesley [Baker list, #18] --- Verse I. 1 Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; 2 To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. 3 By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate'er we hope, by faith we have, Future and past subsisting now. 4 To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven. 5 The things unknown to feeble sense, Unseen by reason's glimm'ring ray, With strong, commanding evidence Their heavenly origine display. 6 Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye. Verses II, III. 1 By faith the holy men of old Obtain'd a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. 2 Thro' faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey'd; The universe sprang forth from nought. 3 The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. 4 Thee thro' thy self we understand, When thou in us thyself hast shown, We see thy all creating hand, We feel a God thro' faith alone. Verse IV. 1 Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own. 2 Witness divine he thus obtain'd, The gift of righteousness receiv'd; And now he wears the crown he gain'd, And sees the Christ he once believ'd. 3 Still by his faith he speaks tho' dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. 1 Exempted from the general doom, The death which all are born to know, Enoch obtain'd his heavenly home By faith, and disappear'd below. 2 From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight. 3 God without faith we cannot please: For all, who unto God would come, Must feelingly believe he is, And gives to all their righteous doom. 4 We feelingly believe thou art: Behold we ever seek thee, Lord, With all our mind, with all our heart, And find thee now our great reward. Verse VII. 1 Divinely warn'd of judgments near, Noah believ'd a threatning God, With humble faith, and holy fear He built the ark, and 'scap'd the flood. 2 He (while the world that disbeliev'd, The careless world of sinners died,) The righteousness of faith receiv'd: Noah by faith was justified. 3 We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu's breast. Verses VIII, IX, X. 1 Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown. 2 A place he should possess at last, When twice two hundred years were o'er, Upon the word himself he cast, He follow'd God, and ask'd no more. 3 As in a strange, tho' promis'd, land, (A land his distant heirs receiv'd,) He, and his sons in tents remain'd; He knew on whom he had believ'd. 4 A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye. 5 Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. 6 And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? 7 Yes Lord; we hearken to thy call, As sojourners o'er earth we rove, We have for thee forsaken all, And seek the heaven of perfect love. Verses XI, XII. 1 By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. 2 Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. 3 He glorified Jehovah's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. 4 From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. 1 The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. 2 Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. 3 Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. 4 Regardless of the things behind, The earthly home from whence they came, A better land they long'd to find, A promis'd heaven was all their aim. 5 Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, 6 For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. 1 Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. 2 His son the father offer'd up, Son of his age, his only son, Object of all his joy and hope, And less belov'd than God alone. 3 His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. 4 The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm to slay his son. 5 He rested in Jehovah's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. 6 He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. 7 O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due! 8 Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 9 Is there a thing than life more dear, A thing from which we cannot part?-- We can--we now rejoice to tear The idol from our bleeding heart. 10 Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. 11 Now to thyself the victim take, Nature's last agony is o'er, Freely thine own we render back, We grieve to part with all no more. 12 For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain. Verses XX, XXI, XXII. 1 Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. 2 By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. 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. 4 Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. 5 Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. 1 Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. 2 By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. 3 In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. 4 Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. 5 Fleeting he deem'd them all, and vain, His heart on heavenly joys bestow'd, Partaker of his people's pain, Th' afflicted people of his God. 6 Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross. 7 He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. 8 By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by Jehovah's hand, And shadow'd by Jehovah's wings. 9 His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' Invisible before him stood, And faith unveil'd the Saviour's face. 10 By faith he slew the typick lamb, And kept the Passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. 11 With all the servants of his Lord, He (while the first-born victims died) Dar'd the destroying angel's sword, And, arm'd with blood, its point defied! Verse XXIX. 1 While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. 2 Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. 1 By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. 2 Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 3 Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. 4 Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! 5 The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. 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. 7 Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. 1 Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. 2 Earth they beheld with gen'rous scorn, On all its proffer'd goods look'd down, High on a fiery chariot borne, They lost their life to keep their crown. 3 Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. 4 The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. 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. Verses XXXVII, XXXVIII. 1 Naked, or in rough goatskins clad, In every place they long confess'd The God, for whom o'er earth they stray'd Tormented, destitute, distress'd. 2 Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew. 3 Lone unfrequented wilds they trod, O'er mountain-tops the wanderers ran, With milder beasts in dens abode, And shun'd the haunts of savage man. Verses XXXIX, XL. 1 Famed for their faith all these believ'd, By justifying faith made whole: Nor yet the promis'd grace receiv'd, The Christ, the fulness in their soul. 2 A better gift he us provides, On whom the gospel-times are come; And lo! The Holy Ghost abides In us, and makes our hearts his home. 3 We now our elder brethren meet, Their faith, and happiness improve, And soon with them shall shine compleat In Christ, and perfected in love.

The Life of Faith Exemplified in the Eleventh Chapter of St. Paul's Epistle to the Hebrews. Source: Charles Wesley, The Life of Faith (London: Strahan, 1740) Author: Charles Wesley [Baker list, #18] ---

1 Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same;

2 To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil.

3 By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate'er we hope, by faith we have, Future and past subsisting now.

4 To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven.

6 Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye.

1 By faith the holy men of old Obtain'd a never-dying name, The sacred leaves their praise unfold, And God himself records their fame.

2 Thro' faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey'd; The universe sprang forth from nought.

4 Thee thro' thy self we understand, When thou in us thyself hast shown, We see thy all creating hand, We feel a God thro' faith alone.

1 Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own.

3 Still by his faith he speaks tho' dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey.

1 Exempted from the general doom, The death which all are born to know, Enoch obtain'd his heavenly home By faith, and disappear'd below.

2 From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight.

3 God without faith we cannot please: For all, who unto God would come, Must feelingly believe he is, And gives to all their righteous doom.

2 He (while the world that disbeliev'd, The careless world of sinners died,) The righteousness of faith receiv'd: Noah by faith was justified.

3 We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu's breast.

1 Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown.

1 By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son.

2 Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain.

1 The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd.

5 Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs,

1 Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God.

6 He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence.

7 O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due!

1 Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd.

2 By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons.

4 Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place.

1 Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal.

2 By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God.

8 By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by Jehovah's hand, And shadow'd by Jehovah's wings.

9 His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' Invisible before him stood, And faith unveil'd the Saviour's face.

10 By faith he slew the typick lamb, And kept the Passover of God: He knew from whom its virtue came, The saving power of sprinkled blood.

1 While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand.

2 Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave.

1 By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls.

2 Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place.

5 The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God.

7 Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead.

1 Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood.

1 Famed for their faith all these believ'd, By justifying faith made whole: Nor yet the promis'd grace receiv'd, The Christ, the fulness in their soul.

3 We now our elder brethren meet, Their faith, and happiness improve, And soon with them shall shine compleat In Christ, and perfected in love.

The Life of Faith, Exemplified in the Eleventh Chapter of ... Hebrews Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- The trees of God shall deck the soil, The plants of righteousness arise; The Lord shall on his garden smile, His late-returning paradise. The earth, in token of his grace, Shall spread the odour of his fame, And everlasting trophies raise, To glorify the Saviour’s name. The Life of Faith,2 Exemplified in the Eleventh Chapter of St. Paul’s Epistle to the Hebrews. Verse I. Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate’er we hope, by faith we have, Future and past subsisting now. 2This was first published by Charles Wesley as a pamphlet on May 24, 1740--see Life of Faith (1740). To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven. The things unknown to feeble sense, Unseen by reason’s glimm’ring ray, With strong, commanding evidence Their heavenly origine display. Faith lends its realizing light, The clouds disperse, the shadows fly, Th’ invisible appears in sight, And God is seen by mortal eye. Verses II, III. By faith the holy men of old Obtain’d a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. Thro’ faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey’d; The universe sprang forth from nought. The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. Thee thro’ thyself we understand, When thou in us thyself hast shown, We see thy all-creating hand, We feel a God thro’ faith alone. Verse IV. Believing in the woman’s seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf’d his gifts to own. Witness divine he thus obtain’d, The gift of righteousness receiv’d; And now he wears the crown he gain’d, And sees the Christ he once believ’d. Still by his faith he speaks tho’ dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. Exempted from the general doom, The death which all are born to know, Enoch obtain’d his heavenly home By faith, and disappear’d below. From earth unpainfully releas’d, Translated to the realms of light, He found the God by faith he pleas’d, His faith was sweetly lost in sight. God, without faith, we cannot please: For all, who unto God would come, Must feelingly believe he is, And gives to all their righteous doom. We feelingly believe thou art: Behold we ever seek thee, Lord, With all our mind, with all our heart, And find thee now our great reward. Verse VII. Divinely warn’d of judgments near, Noah believ’d a threatning3 God, With humble faith, and holy fear He built the ark, and ’scap’d the flood. He (while the world that disbeliev’d, The careless world of sinners died,) The righteousness of faith receiv’d: Noah by faith was justified. We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu’s breast. Verses VIII, IX, X. Obedient to his God’s command, And influenc’d by faith alone, Abraham left his native land, Went out, and sought a place unknown. 3Ori., “threating”, a misprint; corrected in 4th edn. (1743) and following. A place he should possess at last, When full four hundred years were o’er, Upon the word himself he cast, He follow’d God, and ask’d no more. As in a strange, tho’ promis’d, land, (A land his distant heirs receiv’d,) He, and his sons in tents remain’d; He knew on whom he had believ’d. A better heritage he sought, A city built by God on high, Thither he rais’d his tow’ring thought, He fix’d on heaven his stedfast eye. Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? Yes Lord; we hearken to thy call, As sojourners o’er earth we rove, We have for thee forsaken all, And seek the heaven of perfect love. Verses XI, XII. By faith, the handmaid of the Lord, Sarah, receiv’d a power unknown, She judg’d him faithful to his word; Barren and old she bore a son. Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o’er, If faith assent, and God ordain. He glorified JEHOVAH’s name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv’d the promis’d grace, But darkly from afar descri’d. Assur’d the Saviour should appear, And confident in Christ to come, Him they embrac’d, tho’ distant near, And languish’d for their heavenly home. Pilgrims they here themselves confess’d, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. Regardless of the things behind, The earthly home from whence they came, A better land they long’d to find, A promis’d heaven was all their aim. Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, For them his heaven he hath prepar’d, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. Abraham, when severely tried, His faith by his obedience shew’d; He with the harsh command complied, And gave his Isaac back to God. His son the father offer’d up, Son of his age, his only son, Object of all his joy and hope, And less belov’d than God alone. His seed elect, his heir foretold, Of whom the promis’d Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. The father curb’d his swelling grief, ’Twas God requir’d, it must be done; He stagger’d not thro’ unbelief, He bar’d his arm4 to slay his son. He rested in JEHOVAH’s power, The word must stand which God hath said, He knew th’ Almighty could restore, Could raise his Isaac from the dead. He knew in whom he had believ’d, And, trusting in omnipotence, His son as from the dead receiv’d, His stedfast faith receiv’d him thence. O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due! Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 4Charles Wesley changed “arm” to “arms” in All in All (1761). Is there a thing than life more dear, A thing from which we cannot part?-- We can--we now rejoice to tear The idol from our bleeding heart. Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. Now to thyself the victim take, Nature’s last agony is o’er, Freely thine own we render back, We grieve to part with all no more. For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain. Verses XX, XXI, XXII. Isaac by faith declar’d his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess’d. By faith expiring Jacob knew Distinguish’d mercies to pronounce, His hands found out the happy two, And bless’d his fav’rite Joseph’s sons. 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. Joseph by faith the flight foretold Of Israel’s afflicted race; God their hard bondage should behold, And lead them to the promis’d place. Thither he will’d his bones to go, And take possession in their stead; His bones the promis’d land shall shew, He claims his Canaan, tho’ dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. Moses by faith from death was sav’d, While heedless of the tyrant’s will, His parents in their God believ’d, And dar’d the lovely babe conceal. By faith, when now to manhood grown, A just contempt of earth he shew’d, Refus’d a prince’s name to own, And sought but to be great in God. In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. Wisely he chose the better part, Suff’rings with God’s elect to share, To pleasures vain he steel’d his heart, No room for them when God is there. Fleeting he deem’d them all, and vain, His heart on heavenly joys bestow’d, Partaker of his people’s pain, Th’ afflicted people of his God. Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord’s anticipated cross. He triumph’d in his glorious shame, On pleasure, fame, and wealth look’d down, ’Twas heaven at which his wishes aim’d, Aspiring to a starry crown. By faith he left th’ oppressive land, And scorn’d the petty rage of kings, Supported by JEHOVAH’s hand, And shadow’d by JEHOVAH’s wings. His steady way he still pursu’d, Nor hopes nor fears retard his pace, Th’ INVISIBLE before him stood, And faith unveil’d the Saviour’s face. By faith he slew the typick lamb, And kept the passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. With all the servants of his Lord, He (while the first-born victims died) Dar’d the destroying angel’s sword, And, arm’d with blood, its point defied! Verse XXIX. While thro’ the sea by faith they past, The sea retir’d at God’s command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. Th’ Egyptians daring to pursue, With horror found a wat’ry grave, Too late their want of faith they knew, And sunk beneath th’ o’erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. By faith, while Israel’s host surrounds Proud Jericho’s devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. Rahab by faith deliv’rance found, Nor perish’d with th’ accursed race, The harlot for her faith renown’d, Amongst the worthies takes her place. 5Ori., “12”; a misprint. Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! The battles of the Lord they fought Thro’ faith, and mighty states subdu’d, And works of righteousness they wrought, And prov’d the faithfulness of God. 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. Women their quicken’d dead receiv’d, Women the power of faith display’d, With stedfast confidence believ’d, Believ’d their children from the dead. Verses XXXV, XXXVI, XXXVII. Others, as in a furnace try’d, With strength of passive grace endu’d, Tortures, and deaths thro’ faith defy’d, Thro’ faith resisted unto blood. Earth they beheld with gen’rous scorn, On all its proffer’d goods look’d down, High on a fiery chariot borne, They lost their life to keep their crown. Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign’d, And died into the arms of God. The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock’d, and scourg’d, and bound, ’Till death shut up the bloody scene. 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. Verses XXXVII, XXXVIII. Naked, or in rough goatskins clad, In every place they long confess’d The God, for whom o’er earth they stray’d Tormented, destitute, distress’d. Of whom the world unworthy was, Whom only God their Maker knew, The world they punish’d with their loss, The holy anchorites withdrew.

The Life of Faith, Exemplified in the Eleventh Chapter of ... Hebrews Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- The trees of God shall deck the soil, The plants of righteousness arise; The Lord shall on his garden smile, His late-returning paradise. The earth, in token of his grace, Shall spread the odour of his fame, And everlasting trophies raise, To glorify the Saviour’s name. The Life of Faith,2 Exemplified in the Eleventh Chapter of St. Paul’s Epistle to the Hebrews. Verse I. Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate’er we hope, by faith we have, Future and past subsisting now. 2This was first published by Charles Wesley as a pamphlet on May 24, 1740--see Life of Faith (1740). To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven. The things unknown to feeble sense, Unseen by reason’s glimm’ring ray, With strong, commanding evidence Their heavenly origine display. Faith lends its realizing light, The clouds disperse, the shadows fly, Th’ invisible appears in sight, And God is seen by mortal eye. Verses II, III. By faith the holy men of old Obtain’d a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. Thro’ faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey’d; The universe sprang forth from nought. The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. Thee thro’ thyself we understand, When thou in us thyself hast shown, We see thy all-creating hand, We feel a God thro’ faith alone. Verse IV. Believing in the woman’s seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf’d his gifts to own. Witness divine he thus obtain’d, The gift of righteousness receiv’d; And now he wears the crown he gain’d, And sees the Christ he once believ’d. Still by his faith he speaks tho’ dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. Exempted from the general doom, The death which all are born to know, Enoch obtain’d his heavenly home By faith, and disappear’d below. From earth unpainfully releas’d, Translated to the realms of light, He found the God by faith he pleas’d, His faith was sweetly lost in sight. God, without faith, we cannot please: For all, who unto God would come, Must feelingly believe he is, And gives to all their righteous doom. We feelingly believe thou art: Behold we ever seek thee, Lord, With all our mind, with all our heart, And find thee now our great reward. Verse VII. Divinely warn’d of judgments near, Noah believ’d a threatning3 God, With humble faith, and holy fear He built the ark, and ’scap’d the flood. He (while the world that disbeliev’d, The careless world of sinners died,) The righteousness of faith receiv’d: Noah by faith was justified. We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu’s breast. Verses VIII, IX, X. Obedient to his God’s command, And influenc’d by faith alone, Abraham left his native land, Went out, and sought a place unknown. 3Ori., “threating”, a misprint; corrected in 4th edn. (1743) and following. A place he should possess at last, When full four hundred years were o’er, Upon the word himself he cast, He follow’d God, and ask’d no more. As in a strange, tho’ promis’d, land, (A land his distant heirs receiv’d,) He, and his sons in tents remain’d; He knew on whom he had believ’d. A better heritage he sought, A city built by God on high, Thither he rais’d his tow’ring thought, He fix’d on heaven his stedfast eye. Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? Yes Lord; we hearken to thy call, As sojourners o’er earth we rove, We have for thee forsaken all, And seek the heaven of perfect love.

Business. Alter’d from [George] Herbert Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Lone unfrequented wilds they trod, O’er mountain-tops the wanderers ran, With milder beasts in dens abode, And shun’d the haunts of savage man. Verses XXXIX, XL. Famed for their faith all these believ’d, By justifying faith made whole: Nor yet the promis’d grace receiv’d, The Christ, the fulness in their soul. A better gift he us provides, On whom the gospel-times are come; And lo! The Holy Ghost abides In us, and makes our hearts his home. We now our elder brethren meet, Their faith, and happiness improve, And soon with them shall shine compleat In Christ, and perfected in love. Business.6 Alter’d from Herbert. Art thou idle? Canst thou play? Foolish soul, who sinn’d to day? He that loseth gold, tho’ dross, Tells to all he meets his loss: What for shadows hast thou given? Peace, and joy, and love, and heaven. 6Source: George Herbert, The Temple (Cambridge: Buck & Daniel, 1633), 105-106 (#88); omitted from 4th edn. (1743) and following.

Psalm 130 Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- My spirit mourns, by thee forgot, And droops my heart, where thou art not: My soul is all an aking void, And pines, and thirsts, and gasps for God. The pain of absence still I prove, Sick of desire, but not of love: Weary of life, I ever groan, I long to lay the burthen down. ’Tis burthen all, and pain, and strife: O give me love, and take my life! Jesu, my only want supply, O let me taste thy love, and die! Psalm CXXX.33 Out of the depth of self-despair To thee, O Lord, I cry; My misery mark, attend my prayer, And bring salvation nigh. Death’s sentence in myself I feel, Beneath thy wrath I faint; O let thine ear consider well The voice of my complaint. 33This psalm was omitted from 4th edn. (1743) and following, because it was moved to CPH (1743), 20. If thou art rig’rously severe, Who may the test abide? Where shall the man of sin appear, Or how be justified? But O! Forgiveness is with thee, That sinners may adore, With filial fear thy goodness see, And never grieve thee more. I look to see his lovely face, I wait to meet my Lord, My longing soul expects his grace, And rests upon his word. My soul, while still to him it flies, Prevents the morning ray; O that his mercy’s beams would rise, And bring the gospel-day! Ye faithful souls, confide in God, Mercy with him remains, Plenteous redemption in his blood, To wash out all your stains. His Israel himself shall clear, From all their sins redeem: The LORD OUR RIGHTEOUSNESS is near, And we are just in him.

Christ Our Redemption. [1 Corinthians 1:30] Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- My inward holiness thou art, For faith hath made thee mine: With all thy fulness fill my heart, Till all I am is thine! Christ Our Redemption. [1 Corinthians i. 30.] Thee, O my great Deliverer, thee My ransom I adore: Thy death from hell hath set me free, And I am damn’d no more. In thee I sure redemption have, The pardon of my sin; Thy blood I find mighty to save; Thy blood hath made me clean. I feel the power of Jesu’s name, It breaks the captive’s chain; And men oppose, and fiends exclaim, And sin subsists in vain. Redeem’d from sin, its guilt, and power My soul in faith defies: But O! I wait the welcome hour, When this frail body dies.

Another [Samuel Wesley, Sr.] (Another 2) Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Be everlasting praise To God the Spirit given, Who now attests us sons of grace, And seals us47 heirs of heaven. Drawn, and redeem’d, and seal’d, We’ll sing the One and Three, With Father, Son, and Spirit fill’d To all eternity. Another [Hymn to the Trinity]. Father of mankind, Be ever ador’d: Thy mercy we find, In sending our Lord To ransom and bless us: Thy goodness we praise, For sending in Jesus Salvation by grace. O Son of his love, Who deignedst to die, Our curse to remove, Our pardon to buy; Accept our thanksgiving, Almighty to save, Who openest heaven, To all that believe. 47Charles Wesley changes “us” to “as” in All in All (1761).

1 John 2:3 Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- With me, your chief, you then shall know, Shall feel your sins forgiven; Anticipate your heaven below, And own, that love is heaven. 1 John ii. 3. Father, if I have sinn’d, with thee An advocate I have: Jesus the just shall plead for me, The sinner Christ shall save. Pardon and peace in him I find; But not for me alone The Lamb was slain; for all mankind His blood did once atone. My soul is on thy promise cast, And lo! I claim my part: The universal pardon’s past; O seal it on my heart. Thou canst not now thy grace deny; Thou canst not but forgive: Lord, if thy justice asks me why-- In Jesus I believe!

In Temptation Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- In Temptation. Where, my soul, is now thy boast? Where the sense of sin forgiven? Destitute, tormented, lost, Down the stream of nature driven, Crush’d by sin’s redoubled load; Where, my soul, is now thy God! Far from me my God is gone, All my joys with him are fled, Every comfort is withdrawn, Peace is lost, and hope is dead; Sin, and only sin I feel, Pride, and lust, and self, and hell. Did I then my soul deceive? Rashly claim a part in thee? Did I, Lord, in vain believe, Falsely hope thou diedst for me? Must I back my hopes restore, Trust thou diedst for me no more. No--I never will resign What of thee by faith I know; Never cease to call thee mine, Never will I let thee go; Be it I my soul deceive, Yet I will, I will believe.

Isaiah 45:22. “Look unto me, and be ye saved, all ye ends of the earth” Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- I know, my struggling nought avails, My strength, and foolish wisdom fails, Vain is my toil, and vain my rest: Only before thy feet I lay, The potter thou, and I the clay, Thy will be done, thy will is best. I need not urge my eager plea, The blood of sprinkling speaks for me, Jesus for me vouchsafes t’ appear, For me before the throne he stands, Points to his side, and lifts his hands, And shews that I am graven there! Suffice it, Lord, I now believe: To thee my ransom’d soul I give, Hide it, till all life’s storms be o’er: O keep it safe against that day! Thou ever liv’st for me to pray: Thy prayer be heard, I ask no more. Isaiah xlv. 22. “Look unto me, and be ye saved, all ye ends of the earth.” Sinners, your Saviour see! O look ye unto me! Lift your eyes, ye fallen race! I, the gracious God and true, I am full of truth and grace, Full of truth and grace for you! Look, and be saved from sin! Believe, and be ye clean! Guilty, lab’ring souls draw nigh; See the fountain open’d wide; To the wounds of Jesus fly, Bathe ye in my bleeding side. Ah dear, redeeming Lord, We take thee at thy word. Lo! To thee we ever look, Freely sav’d by grace alone: Thou our sins and curse hast took; Thou for all didst once atone. We now the writing see Nail’d to thy cross with thee! With thy mangled body torn, Blotted out by blood divine; Far away the bond is borne; Thou art ours, and we are thine. On thee we fix our eyes, And wait for fresh supplies; Justified, we ask for more, Give th’ abiding Spirit, give; Lord, thine image here restore, Fully in thy members live. Author of faith appear! Be thou its finisher. Upward still for this we gaze, Till we feel the stamp divine, Thee behold with open face, Bright in all thy glory shine. Leave not thy work undone, But ever love thine own. Let us all thy goodness prove, Let us to the end believe; Shew thy everlasting love; Save us, to the utmost save. O that our life might be One looking up to thee! Ever hast’ning to the day When our eyes shall see thee near! Come, Redeemer, come away! Glorious in thy saints appear. Jesu, the heavens bow, We long to meet thee now! Now in majesty come down, Pity thine elect, and come; Hear in us69 thy Spirit groan, Take the weary exiles home. Now let thy face be seen, Without a veil between: Come and change our faith to sight, Swallow up mortality; Plunge us in a sea of light: Christ, be all in all to me! 69Charles Wesley changes “in us” to “us in” in All in All (1761).

Still forget the things behind, Follow Christ in heart and mind, Toward the mark unwearied press, Seize the crown of righteousness. Plead we thus for faith alone, Faith which by our works is shown; God it is who justifies, Only faith the grace applies, Active faith that lives within, Conquers hell, and death, and sin, Hallows whom it first made whole, Forms the Saviour in the soul. Let us for this faith contend, Sure salvation, is its end; Heaven already is begun, Everlasting life is won: Only let us persevere Till we see our Lord appear, Never from the Rock remove, Sav’d by faith which works by love. Part IV. Partners of a glorious hope, Lift your hearts and voices up. Jointly let us rise and sing Christ our Prophet, Priest, and King.

Prayer for Faith Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Father, I stretch my hands to thee, No other help I know. If thou withdraw’st thyself from me, Ah! Whither shall I go? What did thy only Son endure Before I drew my breath! What pain, what labour to secure My soul from endless death! O Jesu, could I this believe, I now should feel thy power; Now my poor soul thou would’st retrieve, Nor let me wait one hour. Author of faith, to thee I lift My weary longing eyes; O let me now receive that gift! My soul without it dies. Surely thou canst not let me die! O speak and I shall live! And here I will unwearied lie ’Till thou thy Spirit give. The worst of sinners would rejoice, Could they but see thy face: O let me hear thy quick’ning voice, And taste thy pard’ning grace. 3“He” changed to “God” in 2nd edn. (1743) and following. 4“Hands” changed to “hand” in 4th edn. (1748) and following.

Prayer for Faith Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Father, I stretch my hands to thee, No other help I know. If thou withdraw’st thyself from me, Ah! Whither shall I go? What did thy only Son endure Before I drew my breath! What pain, what labour to secure My soul from endless death! O Jesu, could I this believe, I now should feel thy power; Now my poor soul thou would’st retrieve, Nor let me wait one hour. Author of faith, to thee I lift My weary longing eyes; O let me now receive that gift! My soul without it dies. Surely thou canst not let me die! O speak and I shall live! And here I will unwearied lie ’Till thou thy Spirit give. The worst of sinners would rejoice, Could they but see thy face: O let me hear thy quick’ning voice, And taste thy pard’ning grace.

For Their Benefactors Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Father of mercies, hear our prayers For those that do us good, Whose love for us a place prepares, And gives the orphans food. Their alms in blessings on their head A thousand-fold restore, O feed their souls with living bread, And let their cup run o’er. Forever in thy Christ built up Thy bounty let them prove, Steadfast in faith, joyful thro’ hope, And rooted deep in love. For those who kindly founded this A better house prepare, Remove them to thy heavenly bliss, And let us meet them there.

An Evening Hymn Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- All praise to him who dwells in bliss, Who made both day and night: Whose throne is darkness, in th’ abyss Of uncreated light. Each thought and deed his piercing eyes With strictest search survey: The deepest shades no more disguise Than the full blaze of day. Whom thou dost guard, O King of kings! No evil shall molest; Under the shadow of thy wings Shall they securely rest. Thy angels shall around their beds Their constant stations keep: Thy faith and truth shall shield their heads, For thou dost never sleep. May we with calm and sweet repose, And heav’nly thoughts refresh’d, Our eye-lids with the morn’s unclose, And bless the ever-bless’d.

18“This” changed to “To” in 2nd edn. (1743) and following. Jesu! Shall he still devour? Is thine ear Slow to hear? Hast thou lost thy power? Shorten’d is thy hand, O Saviour? Save her now, Shew that thou Art the same for ever. O Omnipotent Redeemer, Hell rebuke With thy look, Silence the blasphemer. Jesu! All his depths discover, All unfold, Loose his hold, Let the charm be over. Jesu! Is it past thy finding? Find and shew, Break the vow, Let it not be binding. Break the dire confederacy: Shall it stand? No--command, Say, “’Tis I release thee.” Satan, hear the name of Jesus! Hear and quake, Give her back; This the name that frees us. Jesu! Claim thy ransom’d creature, Let the foe Feel and know Thou in us art greater. Strengthen’d by thy great example, Let us tread On his head, On his kingdom trample. Drive him to th’ infernal region, Chase, O chase, To his place, Tho’ his name be legion. Is not faith the same for ever? Let us see,

I should have writ before now had I not had an unlucky cut across my thumb, which almost jointed it, but is now pretty well cured. I hope you will excuse my writing so ill, which I can't easily help, as being obliged to get done as soon as I can; and that you will remember my love to my sisters and brother, and my services to as many as ask after me. I should be exceeding glad to keep a correspondence with my sister Emly, [Emilia. She was eleven years older than John. She thanks him on April 7, 1725, for 'dispatching so speedily the business I desired you to do' (Stevenson's Memorials of the Wesley Family, p.262).] if she were willing, for I believe I have not heard from her since I was at Oxford. I have writ once or twice to my sister Suky too, but have not had an answer, either from her or my sister Hetty, from whom I have more than once desired the Poem of the Dog. I should be glad to hear how things go at Wroot, which I now reflect on with more pleasure than Epworth; so true it is, at least in me, that the persons not the place make home so pleasant. You said something of it in your last letter, which I wish could come to pass; but I am afraid I flattered myself too soon. It is well my paper will hold no more, or I don't know when I should have. done, but the scantiness of that obliges me to conclude with begging yours and my father's blessing on Your dutiful Son.

To his Mother Date: CH. CH., OXON, December 18, 1724. Source: The Letters of John Wesley (1724) Author: John Wesley --- DEAR MOTHER--I am very glad to hear you are all well at home, as we are here, the small-pox, which raged so much a little while ago, being now almost quite over. [See letter of Sept. 23, 1723.] Only one gentleman of our College had it, who is now recovered, so that the others who feared it are freed at last from their apprehensions. I have not lately heard from Westminster; but Mr. Sherman, who did, assured me that my brothers and sister there were very well. He has given me one or two books lately, of which one is Godfrey of Bulloigne. [A translation (probably by Edward Fairfax) of Tasso's Jerusalem Delivered, of which an octavo edition was published in 1687.] We have still very warm weather at Oxford; and a gentleman, now in the room with me, says that several of the flowers in his father's garden, who lives in town, are blown as if it were spring. The story of which I said something in my last [See letter of Sept. 23, 1723] was, as I believe I told you before, transacted a little before King James's abdication. The Bishop of Raphoe, one of the principal actors in it, was then pretty old, but never reckoned superstitious or easy to be imposed upon. From him it came to Mr. Span, Vicar-General of Ireland, and was by him related to Mr. Harrison, a clergyman, in the hearing of his son, who told it me.

To his Mother Date: OXON, May 28, 1725. Source: The Letters of John Wesley (1725) Author: John Wesley --- DEAR MOTHER, -- My brother Charles, I remember, about a month or two since, was bemoaning himself, because my brother and I were to go into the country, and he was to be left behind. But now I hope he has no reason 'to complain, since he had the good fortune to go down in my stead. It was indeed very reasonable that he should, since he had never been at Wroot before, and I have; besides that, my father might probably think it would be an hindrance to my taking Orders, which he designed I should do on Trinity Sunday. But I believe that would have been no impediment to my journey, since I might have taken Bugden [Buckden] in Huntingdonshire, where Bishop Reynolds. ordained, in my way; and by that means I might have saved the two guineas which I am told will be the charge of Letters Dimissory.

To his Mother Date: OXON, June 18, 1725. Source: The Letters of John Wesley (1725) Author: John Wesley --- DEAR MOTHER--I am very much surprised at my sister's behavior towards my brother Charles, [Mrs. Samuel Wesley, jun., had evidently been vexed with Charles at Wroot. She had been a kind friend to John when he was at Charterhouse, and she was a young wife at Westminster. Charles told his brother in 1727 that he had cautioned Hetty “never to contraict my sister, whom she knows,’ and who. had been very kind to her (Stevenson's Wesley Family, p. 304).] and wish it is not in some measure of his own procuring. She was always, as far as I could perceive, apt to resent an affront, and I am afraid some reflection or other upon her, of which I have formerly heard him make several, has by accident come to her knowledge. If so, I don't at all wonder at anything which might follow; for though I believe she does not want piety, I am not of opinion she abounds in charity; having observed her sometimes to retaliate with great bitterness, on imagined contempt or slighting expression. She has always been particularly civil to me, ever since I was fifteen or sixteen years old; nor do I ever remember to have received an ill word from her, even to the time of her last being at Oxford. We had then a pretty deal of talk together, frequently by ourselves, and sometimes about my brother Charles, and I don't know that she once intimated anything to his disadvantage, so that either she must be a very skilful dissembler or the misunderstanding between them has took its rise very lately.

I take the more notice of this last sentence, because it seems to contradict his own words in the next section, where he says that by the Lord's Supper all the members are united to one another and to Christ the head: the Holy Ghost confers on us the graces we pray for, and our souls receive into them the seeds of an immortal nature. Now, surely these graces are not of so little force, as that we can't perceive whether we have them or no; and if we dwell in Christ, and Christ in us, which He will not do till we are regenerate, certainly we must be sensible of it. If his opinion be true, I must own I have always been in a great error; for I imagined that when I communicated worthily, i.e. with faith, humility, and thankfulness, my preceding sins were ipso facto forgiven me. I mean, so forgiven that, unless I fell into them again, I might be secure of their ever rising in judgment against me at least in the other world. But if we can never have any certainty of our being in a state of salvation, good reason it is that every moment should be spent not in joy but fear and trembling; and then undoubtedly in this life WE ARE of all men most miserable! God deliver us from such a fearful expectation as this! Humility is undoubtedly necessary to salvation; and if all these things are essential to humility, who can be humble, who can be saved Your blessing and advice will much oblige and I hope improve Your dutiful Son.

We have so invincible an attachment to truth already perceived, that it is impossible for us to disbelieve it. A distinct perception commands our assent, and the will is under a moral necessity of yielding to it. It is not, therefore, in every case a matter of choice whether we will believe ourselves worse than our neighbor or no; since we may distinctly perceive the truth of this proposition, He is worse than me; and then the judgment is not free. One, for instance, who is in company with a free-thinker, or other person signally debauched in faith and practice, can't avoid knowing himself to be the better of the two; these' propositions extorting our assent, --An Atheist is worse than a Believer; A man who endeavors to please God is better than he who defies Him. If a true knowledge of God be necessary to absolute humility, a true knowledge of our neighbor should be necessary to comparative. But to judge oneself the worst of all men implies a want of such knowledge. No knowledge can be, where there is not certain evidence; which we have not, whether we compare ourselves with acquaintance or strangers. In the one case we have only imperfect evidence, unless we can see through the heart and reins; in the other we have none at all. So that the best can be said of us in this particular, allowing the truth of the premises, is that we have been in a pious error, if at least we may yield so great a point to free-thinkers as to own any part of piety to be grounded on a mistake. Again, this kind of humility can never be well-pleasing to God, since it does not flow from faith, without which it impossible to please Him. Faith is a species of belief, and belief is defined 'an assent to a proposition upon rational grounds.' Without rational grounds there is therefore no belief, and consequently no faith.

That we can never be so certain of the pardon of our sins as to be assured they will never rise up against us, I firmly believe. We know that they will infallibly do so if ever we apostatize, and I am not satisfied what evidence there can be, of our final perseverance till we have finished our course. But I am persuaded we may know if we are now in a state of salvation, since that is expressly promised in the Holy Scriptures to our sincere endeavors, and we are surely able to judge of our own sincerity. As I understand faith to be an assent to any truth upon rational grounds, I don't think it possible without perjury to swear I believe anything, unless I have rational grounds for my persuasion. Now, that which contradicts reason can’t be said to stand on rational grounds; and such undoubtedly is every proposition which is incompatible with the Divine Justice or Mercy. I can therefore never say I believe such a proposition, since 'tis impossible to assent upon reasonable evidence where it is not in being. What, then, shall I say of Predestination An everlasting purpose of God to deliver some from damnation does, I suppose, exclude all from that deliverance who are not chosen. And if it was inevitably decreed from eternity that such a determinate part of mankind should be saved, and none beside them, a vast majority of the world were only born to eternal death, without so much as a possibility of avoiding it. How is this consistent with either the Divine Justice or Mercy Is it merciful to ordain a creature to everlasting misery Is it just to punish man for crimes which he could not but commit How is man, if necessarily determined to one way of acting, a free agent To lie under either a physical or a moral necessity is entirely repugnant to human liberty. But that God should be the author of sin and injustice (which must, I think, be the consequence of maintaining this opinion) is a contradiction to the clearest ideas we have of the divine nature and perfections.

I call faith an assent upon rational grounds, because I hold divine testimony to be the most reasonable of all evidence whatever. Faith must necessarily at length be resolved into reason. God is true; therefore what He says is true. He hath said this; therefore this is true. When any one can bring me more reasonable propositions than these, I am ready to assent to them: till then, it will be highly unreasonable to change my opinion. I used to think that the difficulty of Predestination might be solved by supposing that it was indeed decreed from eternity that a remnant should be elected, but that it was in every man's power to be of that remnant. But the words of our Article will not bear that sense. I see no other way but to allow that some may be saved who were not always of the number of the elected. Your sentiments on this point, especially where I am in an error, will much oblige and I hope improve Your dutiful Son.

Fiddes' definition of faith I perceived on reflection to trespass against the very first law of defining, as not being adequate to the thing defined, which is but a part of the definition. An assent grounded both on testimony and reason takes in science as well as faith, which is on all hands allowed to be distinct from it. I am, therefore, at length come over entirely to your opinion, that saving faith (including practice) is an assent to what God has revealed because He has revealed it and not because the truth of it may be evinced by reason. Affairs in Poland grow worse and worse. Instead of answering the remonstrances from the Protestant Powers, the Poles remonstrate themselves against their listing troops and meddling with what does not concern them. It seems above fifty schools and near as many churches have been taken from the Protestants in Poland and Lithuania since the treaty of Oliva; so that the guarantees of it would have had reason to interpose though the persecution at Thorn had never happened. [See letter of July 29, 1725.] The late Bishop of Chester [Francis Gastrell (1662-1725), Bishop of Chester x 7x4-25,and Canon of Christ Church. Hearne, recording his death (Nov. 1725), describes him as 'the very best of the bishops excepting Dr. Hooker of Bath, and had many excenent qualities, among some bad ones.' He was educated at Westminster School. John Wesley went to his funeral, and his Diary says, ' Made a copy of alcaicks on Bishop Gastrell.’ Samuel Wesley, jun., included a glowing eulogy of him in his Poems of 1736 (p: 125). Samuel Peploe 'succeeded him as Bishop. See letter of Sept. 23, 1723,n.] was buried on Friday last, five days alter his death, which was occasioned by the dead palsy and gout in the head and stomach; he was in the sixty-third year of his age. 'Tis said he will be succeeded either by Dr. Foulkes [Peter Foulkes (1676-1747), Canon and Sub-Dean of Exeter.] or Dr. Ganner, Chancellor of Norwich, one whom all parties speak well of. I have only time to beg yours and my father's blessing on Your dutiful Son. Pray remember .me to my sisters, who, I hope, are well. If I knew when my sister Emly would be at home, I would write. November 23.

To his Brother Samuel Source: The Letters of John Wesley (1726) Author: John Wesley --- [March 21, 1726] DEAR BROTHER,--I should of certainly have writ you word my success on Friday (all Thursday I was detained at Lincoln [The day of his election as Fellow of Lincoln College. On 'Lincoln College and its Fellows,' see John Wesley, by J. H. Overton (Rector of Lincoln), pp. 16-19. 'There would be at least a tradition of learning and piety about the College when Wesley was elected. Wesley's own incidental remarks fully bear out this theory.... He "seems to have made an equally good impression upon his brother Fellows."' A letter from one of them, Lewis Fenton, shows how he was welcomed (Whitehead's Life of Wesley, i. 414).]), but that I thought it more advisable, since I had promised to send some verses in a. few days, to do both in the same letter. I am at the same time to ask pardon for letting anything prevent my doing the first sooner; and to return you my sincere and hearty thanks, as well for your past kindness, as for the fresh instance of it you now give me, in the pains you take to qualify me for the enjoyment of that success, which I owe chiefly, not to say wholly, to your interest. I am the more ready to profess my gratitude now, because I may do so with less appearance of design than formerly; -- of any other design, I hope, than of showing myself sensible of the obligation; and that, in this respect at least, I am not unworthy of it. I have not yet been able to meet with one or two gentlemen, from whom I am in hopes of getting two or three copies of verses. The most tolerable of my own, if any such there were, you probably received already from Mr. Leyborn. [See letters of June 18, 1725, and April 4, 1725.] Some of those that I had besides I have sent here, and shall be very glad if they are capable of being so corrected as to be of any service to you. The cruel Queen of fierce des'tres, While youth and wine assistants prove, Renews my long-neglected fires And melts again my mind to love. On blooming Glycera I gaze, By too resistless force opprest; With fond delight my eye surveys

To his Brother Samuel Date: LINCOLN COLLEGE, OXON, April 4, 1726 Source: The Letters of John Wesley (1726) Author: John Wesley --- DEAR BROTHER,--I should have written long before now, had not a gentleman of Exeter made me put it off from day to day, in hopes of getting some little poems of his, which he promised to write out for me. Yesterday I saw them, though not much to my satisfaction, as being all on very wrong subjects, and run chiefly on the romantic notions of love and gallantry. I have transcribed one which is much shorter than any of the rest, and am promised by to-morrow night, -if that will do me any service, another of a more serious nature. I believe I have given Mr. Leyborn at different times five or six short copies of verses: the latest were a translation of part of the Second Georgic and an imitation of the 65th. Psalm. If he has lost them, as it is likely he has in so long a time, I can write them over in less than an hour, and send them by the post. My father, very unexpectedly a week ago, sent me in a letter a bill on Dr. Morley [John Morley, Rector of Lincoln College 1719-31. He held the living of Scotton, near Gainsborough. See Journal, iii. 511; and letter of Dec. 11, 1730.] for twelve pounds, which he had paid to the Rector's use at Gainsborough; so that, now several of my debts are paid and the expenses of my treat defrayed, I have above ten pounds remaining; and if I could have leave to stay in the country till my College allowance commences, this money would abundantly suffice me till then. As far as I have ever observed, I never knew a college besides ours, whereof the members were so perfectly satisfied with one another and so inoffensive to the other part of the University. All I have yet seen of the Fellows are both well-natured and well-bred; men admirably disposed as well to preserve peace and good neighborhood among themselves, as to promote it wherever else they have any acquaintance. By a cool fountain's flow'ry side The fair Celinda lay; Her looks increased the summer's pride, Her eyes the blaze of day. Quick through the air to this retreat A bee industrious flew, Prepared to rifle every sweet

Without some proceedings of this kind, I cannot imagine or guess how you come to be so displeased at me: why, alter I have over and over desired that my past miscarriages might be forgotten, your language still shows them to be fresh in your memory; to what end, since it does not appear that different expressions would not do as well, you give me in every one of your letters one or more of those taunting sentences, 'It would have been fair enough ad hominem,' ' I hope 'tis not only pro forma that you labor.' I do believe you are yet my affectionate friend; but very much fear you will not be so long, if everything I say has so strange a construction put upon it.

To his Mother Date: LINCOLN COLLEGE, March 19, 1727. Source: The Letters of John Wesley (1727) Author: John Wesley --- DEAR MOTHER, -- One advantage at least my degree has given me: I am now at liberty, and shall be in a great measure for some time, to choose my own employment; and as I believe I know my own deficiencies best and which of them are most necessary to be supplied, I hope my time will turn to somewhat better account than when it was not so much in my own disposal. On Saturday next I propose beginning an entirely different life, with relation to the management of my expenses, from what I have hitherto done. I expect then to receive a sum of money, [Probably from his Fellowship, at which time he may have received some allowance. See letter of Dec. 6, 1726.] and intend immediately to call in all my creditors' bills (that they may not grow by lying by, as it sometimes happens), and from that time forward to trust no man, of what sort or trade so ever, so far as to let him trust me.

To his Mother Date: LINCOLN COLLEGE, February 28, 1730. Source: The Letters of John Wesley (1730) Author: John Wesley --- DEAR MOTHER, -- Two things in Bishop Taylor [Taylor's Rules and Exercises of Holy Living, chap. iv., Of Christian Hope. The five acts of Hope: Means of Hope, and Remedies against Despair (ed. of 1700), pp. 191-5. See letter of June 18, 1725.] I have been often thinking of since I writ last; one of which I like exceedingly, and the other not. That I dislike is his account of Hope, of which he speaks thus: 'Faith believes the revelations, Hope expects His promises; Faith gives our understandings to God, Hope our passions and affections; Faith is opposed to infidelity, Hope to despair.' In another place his words are: ' Faith differs from Hope in the extension of its object and the intension of its degree; Faith belongs to all things revealed, Hope only to things that are good, future, and concerning ourselves.' Now, to pass over less material points, doesn't this general objection seem to be against him, that he makes Hope a part or species of Faith, and consequently contained in it, as is every part in its whole Whereas, had it been so, St. Paul would have broken that universally received rule, never to set things in contradistinction to each other one of which is contained in the other. May we not, therefore, well infer that, whatever Hope is, it is certainly distinct from Faith as well as Charity, since one who, we know, understood the rules of speaking, contradistinguishes it from both

As Faith is distinguished from other species of assent, from Knowledge particularly, by the difference of the evidence it is built on, may we not find the same foundation for distinguishing Hope from Faith as well as from Knowledge Is not the evidence on which we build it less simple than that of Faith, and less demonstrative than the arguments that create Knowledge It seems to have one of its feet fixed on the Word of God, the other on our opinion of our own sincerity, and so to be a persuasion that we shall enjoy the good things of God, grounded on His promises made to sincere Christians, and on an opinion that we are sincere Christians ourselves. Agreeably to this, Bishop Taylor himself says in his Rules for Dying: ' We are to be curious of our duty and confident of the article of remission of sins, and the conclusion of those promises will be that we shall be full of hopes of a prosperous resurrection.' Every one, therefore, who inquires into the grounds of his own hope reasons in this manner: If God be true, and I am sincere, then I am to hope. But God is true, and I am sincere (there is the pinch): Therefore I am to hope.

What I so much like is his account of the pardon of sins, which is the clearest I ever met with: ' Pardon of sins in the gospel is sanctification. Christ came to take away our sins, by turning every one of us from our iniquities (Acts iii. 26). And there is not in the nature of the thing any expectation of pardon, or sign or signification of it, but so far as the thing itself discovers itself. As we hate sin, grow in grace, and arrive' at the state of holiness, which is also a state of repentance and imperfection, but yet of sincerity of heart and diligent endeavor; in the same degree we are to judge concerning the forgiveness of sins. For, indeed, that is the evangelical forgiveness, and it signifies our pardon, because it effects it, or rather it is in the nature of the thing, so that we are to inquire into no hidden records. Forgiveness of sins is not a secret sentence, a word, or a record, but it is a state of change effected upon us; and upon ourselves we are to look for it, to read it and understand it.' [Holy Dying, chap. v. sect. 5.] In all this he appears to steer in the middle road exactly, to give assurance of pardon to the penitent, but to no one else. Yesterday I had the offer of another curacy, [The curacy eight miles from Oxford. Was this Stanton Harcourt Cary's Survey of England and Wales, 1784, shows the distance from Oxford to be eight miles by curving road, about seven direct. Richard Green, in John Wesley the Evangelist, p. 86, says it is 'probably Stanton Harcourt.'] to continue a quarter or half a year, which I accepted with all my heart. The salary is thirty pounds a year, the church eight miles from Oxford; seven of which are, winter and summer, the best road in the country. So now I needn't sell my home, since it is at least as cheap to keep one as to hire one every week.

Some, however, give us a better prospect; John Whitelamb in particular. [In 1734 Whitelamb became Rector of Wroot, the living of which he held till his death in 1759. See Journal, iii. 24; Tyerman's Oxford Methodists, pp. 374-86; and letter of Nov. 17.] I believe with this you will receive some account from himself how his time is employed. He reads one English, one Latin, and one Greek book alternately; and never meddles with a new one in any of the languages till he has ended the old one. If he goes on as he has begun, I dare take upon me to say that, by the time he has been here four or five years, there will not be such an one of his standing in Lincoln College, perhaps not in the University of Oxford.

To Ann Granvill, Source: The Letters of John Wesley (1731) Author: John Wesley --- July [1731] Selima will not believe that any other reason could have kept me so long from writing but the having so many things which I must do, as scarce give me any time for what I would do. I can by no means think the acknowledging it once a fit return for your last favor, and have often been upon the point of telling you so, when some fresh business has seized upon me and forced me to deny myself yet longer the pleasure of doing you that justice. And, to say the truth, I am even now as busy as ever, but not quite so patient; and therefore, since there is no end of waiting for this leisure, I must make what I cannot find. I am something the more reconciled to this confinement, because though it hinders my expressing it so often, yet it never hinders me from remembering that regard which on so many accounts I owe Selima. Nay, this very circumstance, that I am so confined, often recalls you to my thoughts, and makes me the more sensible of that hard trial to which you are frequently exposed. If I am compassed with business on every side, yet 'tis business of my own: such especially is that which I engage immediately for the sake of others; since I know to whom I lend that time and pains, and that what I so lay out shall be surely paid me again. But Selima, under as great a multitude of engagements, has not always the same thought to support her. You often are troubled about many things, few of which promise even distant pleasure, and are obliged to converse with many persons, too wise to learn, though not wise enough to teach.

I hope to retain some of the reflections which the smooth turf on which we sat, the trees overshadowing and surrounding us, the fields and meadows beneath, and the opposite hills, with the setting sun just glimmering over their brows, assisted Aspasia and Selima in inspiring; till I have the happiness of meeting part, at least, of the same company on Horrel again. Perhaps Aspasia may be there too; though, if it should be long before we meet, we may trust her with Him in whose hands she is: what seems best to Him is best both for her and us. 'Tis a cheerful thought that even the winds and seas can only fulfill His word! Why is it, then, that our hearts are troubled for her Why does tenderness prevail over faith Because faith is not yet made perfect; because we yet walk partly by sight; because we have not yet proved the whole armor of God, and therefore still lie open to this suggestion of the enemy, ' Some things are out of the reach of God's care; in some cases His arm is shortened and cannot save.' Nay, but where is the darkness that covers from His eye, where is the place where His right hand doth not hold us As well, therefore, may we be shipwrecked on the dry land as shipwrecked on the sea unless He command it. And if He does command any of us 'to arise and go hence,' what signifies it where the command finds us As means can do nothing without His word, so when that is passed they are never wanting: Since when obedient nature knows His will, A fly, a grapestone, or an hair can kill. [Prior's Ode to Memory of Colonel Villiers.] Whether it be in my power or no to do anything for Selima that will either make that summons, whenever it comes, less unpleasing, or in the meantime contribute to your ease and satisfaction and the conquest of those enemies that so easily beset us all, you will assure yourself of the best endearours of Your most friendly and most obedient CYRUS. The best service of Araspes as well as Cyrus attends Mrs. Granville and Selima. Adieu.

To Mrs. Pendarves Source: The Letters of John Wesley (1731) Author: John Wesley --- September 28 [1731]. I could not be unmindful of Aspasia in the stormy weather we had at the beginning of this month; though I did not receive your last till near three weeks after, when you too, I hope, had ended your journey. 'Tis not strange that one who knows how to live should not be afraid to die; since the sting of death is sin. Rather it would have been strange if Aspasia had been afraid, if either her nature or her faith had failed her: as well knowing that where death is the worst of ills there it is the greatest of blessings. I am very sensible of the confidence you repose in me, in telling me the whole of your friend's case-illness. The symptoms you mention are these: (1) the expecting great civilities from her acquaintance, with an aptness to think herself neglected by them; (2) a deep sadness upon the apprehension of their unkindness and the supposed loss of their affections, which often carries her to such a length as to believe that God will forsake her too; (3) a desire to be equally well dressed with her companions, though she has not an equal fortune. The first question is, therefore, what disorder it is that is the cause of these effects. One person I knew who had every one of these symptoms: she expected great civilities, and was extremely apt to think her acquaintance neglected her and showed less respect to her than to other people; the apprehension of whose unkindness, joining with ill-health, sometimes made her deeply melancholy. I have often known her pained at being worse dressed than her companions, and have heard her say more than once that few trials she had met with in her life were harder to be borne.

To Ann Granville Source: The Letters of John Wesley (1731) Author: John Wesley --- October 3 [1731]. 'Tis in vain for me to think I shall ever be able to tell Selima how much I am obliged to her for her last. Why do you thus add to the obligations that were before too great to admit of any return I am now entirely reconciled to my late disappointment by the charming manner in which you mention it, and share in the pleasure of your lovely conversations while you tell me I was thought of in them. Nothing could give me a livelier satisfaction, unless I should once again meet Selima, and assure her that those are some of the happiest hours of my life when I can give any proof of the value I have for her friendship, and that no employment is more agreeable to me than that which gives me any hopes of improving it. An account I received some time since from Aspasia (for whose safety you will believe I am sincerely glad [Mrs. Pendarves went to Ireland in September. See letter of Aug. 26.]) so much resembles yours that I have been in some doubt whether you did not speak of the same plan. [See letters of July 29, Aug. 12 and 26, and previous letter.] Whether you did or no, I wish that you have not both much too favorable an opinion of me. I am sure I should of myself, did I think it in my power ' to heal the broken in heart, to use any words that would cure a wounded spirit, or be a medicine for that sickness.' Nor, indeed, have I time to weigh so nice a case thoroughly; do not, then, be surprised, good Selima, if while I dare not wholly decline what you desire, yet I am forced to do it in so imperfect a manner as neither suits the importance of the thing itself nor my obligations to the person that desires it. One that is generous, charitable, and devout, that has an easy fortune and many sincere friends, is yet unhappy; something lurking within poisons all the sweets, nor can she taste any of the goodness she enjoys. She strives against it, but in vain. She spends her strength, but to 'no purpose: her enemy still renews his strength: nature even--

To his Mother Date: February 15, 1733. Source: The Letters of John Wesley (1733) Author: John Wesley --- DEAR MOTHER,--I am glad to hear that my father continues recovering, though it can be but very slowly, considering how his strength is exhausted. 'Tis well if this time spring does not betray him into a relapse, by tempting him out before his health is confirmed. Of poor Becky my sister Molly says not one word, so I presume she is as she was; and hope I may make the same inference as to you--viz. that you are only half tired to death. The more I think of the reason you gave me at Epworth for speaking little upon religious subjects, the less it satisfies me. ' We shall all be of your mind when we are of your age.' But who will assure us that we shall ever be of that age Or suppose we should, is it not better to be of that mind sooner Is not a right faith of use at thirty as well as at sixty and are not the actions that flow from a right faith as rewardable now as then I trust they are, and do therefore earnestly desire that, whatever general or particular rules of life your own reflection and experience have suggested to you, I may be tried whether I will conform to them or no. If I do not, the blame lights on me. At this season especially I would not neglect any help for mortifying the flesh and the lusts thereof, for throwing off the affections of the earthly Adam, and putting on the image of the heavenly. If I am to be surrounded with the snares of flesh and blood yet many years, will you not give me the best advices to break through them that you can If I, as well as you, am soon to be laid in the balance, so much the rather assist me, that I may not be found wanting.

You observed when I was with you that I was very indifferent as to having or not having Epworth living. I was, indeed, utterly unable to determine either way; and that for this reason: I knew if I could stand my ground here and approve myself a faithful minister of our blessed Jesus, by honor and dishonor, through evil report and good report, then there was not a place under heaven like this for improvement in every good work. But whether I can stem the torrent which I saw then, but see now much more, rolling down from all sides upon me, that I know not. True, there is One who can yet either command the great water-flood that it shall not come nigh me, or make way for His redeemed to pass through. But then something must be done on my part; and should He give me even that most equitable condition, ' according to thy faith be it unto thee,' yet how shall I fulfill it Why, He will look to that too; my father and you helping together in your prayers, that our faith fail us not. --I am, dear mother, Your dutiful and affectionate Son.

If the wise and good will believe those falsehoods which the bad invent, because I endeavour to save myself and my friends from them, then I shall lose my reputation, even among them, for, though not perhaps good, yet the best actions I ever did in my life. This is the very case. I try to act as my Lord commands: ill men say all manner of evil of me, and good men believe them. There is a way, and there is but one, of making my peace: God forbid I should ever take it! I have as many pupils as I need, and as many friends; when more are better for me, I shall have more. If I have no more pupils after these are gone from me, I shall then be glad of a curacy near you: if I have, I shall take it as a signal that I am to remain here. Whether here or there, my desire is to know and feel that I am nothing, that I have nothing, and that I can do nothing. For whenever I am empty of myself, then know I of a surety that neither friends nor foes, nor any creature, can hinder me from being 'filled with all the fullness of God.' Let not my father's or your prayers be ever slack in behalf of Your affectionate Son.

Who ne'er forsook her faith for love of peace, Nor sought with fire and sword to show her zeal; Duteous to rulers when they most oppress, Patient in bearing ill, and doing well. [Description of Divine Religion, from The Battle of the Sexes, stanza xxxv., by his brother Samuel. For 'tender' (line 1) read 'cheerful,' for 'rulers' (line 7) 'princes.' Wesley quotes the last line in the obituary of Robert Swindells (Minutes, x783).] Directly contrary to every article of this was his madness. It was harsh, sour, cloudy, and severe. It was sometimes extravagantly light and sometimes sternly serious. It undermined his best resolutions by an absurd deference to example. It damped the fervor of his zeal and gradually impaired the warmth of his charity. It had not, indeed, as yet attacked his duteous regard for his superiors, nor drove him to exterminate sin by fire and sword; for when it had so obscured that clear judgment whereon his holiness stood that his very faith and patience began to be in danger, the God whom he served came to his rescue and snatched him from the evil to Come. 'But though his religion was not the same with his madness, might it not be the cause of it ' I answer, No. 'Tis full as reasonable to believe that light is darkness as that it is the cause of it. We may just as well think that mildness and harshness, sweetness and sternness, gentleness and fury are the same thing, as that the former are the causes of the latter, or have any tendency thereto. 'But he said himself his distemper was religious madness, and who should know better than himself' Who should know the truth better than one out of his senses Why, any one that was in them, especially any one that had observed the several workings of his soul before the corruptible body pressed it down; when his apprehension was unclouded, his' judgment sound, and his reason cool and unimpaired. Then it was that he knew himself and his Master; then he spoke the words of truth and soberness, and justified by those words the wisdom he loved, only not as much as he adorned it by his life.

Whether divines and bishops will agree to this I know not; but this I know, it is the plain word of God. God everywhere declares (x) that without doing good as well as avoiding evil shall no flesh living be justified; (2) that as good prayers without good works attending them are no better than a solemn mockery of God, so are good works themselves without those tempers of heart from their subserviency to which they derive their whole value; (3) that those tempers which alone are acceptable to God, and to procure acceptance for which our Redeemer lived and died, are (i) Faith, without which it is still impossible either to please Him or to overcome the world; (if) Hope, without which we are alienated from the life of God and strangers to the covenant of promise; and (iii) Love of God and our neighbor for His sake, without which, though we should give all our goods to feed the poor, yea and our bodies to be burned, if we will believe God, it profiteth us nothing. I need say no more to show with what true respect and sincerity I am, dear sir, Your most obliged and ever obedient servant. [This closes the important Morgan correspondence. It is pleasant to add that after a time Richard Morgan was led to take a different view of religious matters. John Gumbold says James Hervey's easy and engaging conversation gained the young man's heart to the best purpose. Charles Wesley tells his brother Samuel on July 31, 1734: ' Mr. Morgan is in a fairer way of becoming a Christian than we ever yet knew him ' (Priestley's Letters, p. 16). When the Wesleys sailed for Georgia, Morgan bade them good-bye at Gravesend and helped to carry on their work at Oxford. He wrote to Wesley in i735 expressing an earnest desire to go to Georgia, but returned to Ireland, where he married Miss Dorothy Mellor, and settled in Dublin, He was called to the Bar, and was associated with his father in the office of Second Remembrancer of the Court of Exchequer, which became his exclusively on his father's death in 1752. Wesley visited his ' old friend' on July 15, 1769. See Journal, viii. 264, 268; Crookshank's Methodism in Ireland, i. 12; W.H.S. iii. 49; and letter of April 28, 1775.]

From time to time, particularly a few days ago, I urged him to tell me upon what he grounded his hope of salvation. He replied, after some pause, that 'Christ died for all men; but if none were saved by Him without performing the conditions, His death would not avail one in a thousand, which was inconsistent with the goodness of God.' But this answer, and every part of it, he soon gave up; adding with the utmost seriousness that he cared not whether it was true or no: he was very happy at present, and he desired nothing farther. This morning I again asked him what he thought of his own state. He said he thought nothing about it. I desired to know whether he could, if he considered it ever so little, expect to be saved by the terms of the Christian covenant. He answered, he did not consider it at all; nor did all I could say in the least move him. He assented to all, but was affected with nothing. He grants with all composure that he is not in a salvable state, and shows no degree of concern, while he owns he can't find mercy. I am now entirely at a loss what step to take: pray he can't, or won't. When I lent him several prayers, he returned them unused, saying he does not desire to be otherwise than he is, and why should he pray for it I do not seem so much as to understand his distemper. It appears to me quite incomprehensible. Much less can I tell what remedies are proper for it. I therefore beseech you, sir, by the mercies of God, that you will not be slack; according to the ability He shall give, to advise and pray for him and, reverend sir, Your most obliged servant.

To Mrs. Pendarves Source: The Letters of John Wesley (1734) Author: John Wesley --- [July 1734.] Alas, Aspasia! are you, indeed, convinced that I can be of any service to you I fear you have not sufficient ground for such a conviction. Experience has shown how far my power is short of my will. For some time I flattered myself with the pleasing hope, but I grow more and more ashamed of having indulged it. You need not the support of so weak an hand. How can I possibly think you do (though that thought tries now and then still to obtrude itself) since you have so long and resolutely thrust it from you I dare not, therefore, blame you for so doing. Doubtless you acted upon cool reflection; you declined the trouble of writing, not because it was a trouble, but because it was a needless one. And if so, what injury have you done yourself As for me, you could do me no injury by your silence. It did, indeed, deprive me of much pleasure, and of a pleasure from which I ought to have received much improvement. But still, as it was one I had no title to but your goodness, to withdraw it was no iniustice. I sincerely thank you for what is past; and may the God of my salvation return it sevenfold into your bosom: and if ever you should please to add to those thousand obligations any new ones, I trust they shall neither be unrewarded by Him nor unworthily received by Aspasia's Faithful friend and servant, CYRUS. Araspes, too, hopes you will never have reason to tax him with ingratitude. Adieu!

To General Oglethorpe Date: SAVANNAH, April 20, 1736. Source: The Letters of John Wesley (1736) Author: John Wesley --- Savannah never was so dear to me as now. I believe, knowing by whom I send, I may write as well as speak freely. I found so little either of the form or power of' religion at Frederica, that I am sincerely glad I am removed from it. [He was there from April 10 to 17.] Surely never was any place, no, not London itself, freer from one vice; I mean hypocrisy. O curvae in terris animae, et coelestium inanes! [Persius' Satires, ii. 61: 'O grovelling souls, and void of things divine!'] 'Jesus, Master, have mercy upon them!' There is none of those who did run well whom I pity more than Mrs. Hawkins. Her treating me in such a manner would indeed have little affected me, had my own interests only been concerned. I have been used to be betrayed, scorned, and insulted by those I had most labored to serve. But when I reflect on her condition, my heart bleeds for her. Yet with Thee nothing is impossible! With regard to one who ought to be dearer to me than her, I cannot but say that the more I think of it, the more convinced I am that no one, without a virtual renouncing of the faith, can abstain from the public as well as the private worship of God. All the prayers usually read morning and evening at Frederica and here, put together, do not last seven minutes. These cannot be termed long prayers; no Christian assembly ever used shorter; neither have they any repetitions in them at all. If I did not speak thus plainly to you, which I fear no one else in England or America will do, I should by no means be worthy to call myself, sir, Yours, &c.

To Archibald Hutchinson Date: SAVANNAH, July 23, 1736. Source: The Letters of John Wesley (1736) Author: John Wesley --- By what I have seen during my short stay here, I am convinced that I have long been under a great mistake in thinking no circumstances could make it the duty of a Christian priest to do anything else but preach the gospel. On the contrary, I am now satisfied that there is a possible case wherein a part of his time ought to be employed in what less directly conduces to the glory of God and peace and goodwill among men. And such a case, I believe, is that which now occurs; there being several things which cannot so effectually be done without me; and which, though not directly belonging to my ministry, yet are by consequence of the highest concern to the success of it. It is from this conviction that I have taken some pains to inquire into the great controversy now subsisting between Carolina and Georgia, and in examining and weighing the letters wrote and the arguments urged on both sides of the question. And I cannot but think that' the whole affair might be clearly stated in few words. A Charter was passed a few years since, establishing the bounds of this province, and empowering the Trustees therein named to prepare laws which, when ratified by the King in Council, should be of force within those bounds. The Trustees have prepared a law, which has been so ratified, for the regulation of the Indian trade, requiring that none should trade with the Indians who are within this province till he is licensed as therein specified. Notwithstanding this law, the governing part of Carolina have asserted, both in conversation, in writing, and in the public newspapers, that it is lawful for any one not so licensed to trade with the Creek, Cherokee, or Chicasaw Indians. [See next letter. The Journal (i. 248-50) shows that some Chicasaw Indians were in Savannah for several days, and Wesley had a conference with them.] They have passed an ordinance, not only asserting the same, but enacting that men and money shall be raised to support such traders; and, in fact, they have themselves licensed and sent up such traders, both to the Creek and Chicasaw Indians.

To James Vernon Date: SAVANNAH, July 23, 1736. As short a time as I have for writing, I could not pardon myself if I did not spend some part of it in acknowledging the continuance of your goodness to my mother; which, indeed, neither she nor I can ever lose the sense of. Source: The Letters of John Wesley (1736) Author: John Wesley --- The behavior of the people of Carolina finds much conversation for this place. I dare not say whether they want honesty or logic most: it is plain a very little of the latter, added to the former, would show how utterly foreign to the point in question all their voluminous defenses are. Here is an Act of the King in Council, passed in pursuance of an Act of Parliament, forbidding unlicensed persons to trade with the Indians in Georgia. Nothing, therefore, can justify them in sending unlicensed traders to the Creek, Cherokee, and Chicasaw Indians, but the proving either that this Act is of no force or that those Indians are not in Georgia. Why, then, are these questions so little considered by them, and others so largely discussed I fear for a very plain though not a very honest reason -- that is, to puzzle the cause. I sincerely wish you all happiness in time and in eternity, and am, sir, &c.

But in the beginning of the year 1735 it pleased God to break us in pieces again, and to scatter us, not only throughout England, but almost to the ends of the earth. My brother and I were first called into the country, and then sent with Mr. Ingham into America. Neither were we suffered to be long together there: one, before his return home, being driven to New England; another being called into Pennsylvania; and I only remaining in Georgia. Meanwhile Mr. Broughton, Whitefield, Hervey, and the rest of our friends were dispersed each a several way. So that, at my return to Oxon [He was in Oxford for a day on Feb. 17, and again on March 4, where Charles was recovering from pleurisy. Peter Bhler was there, and on Sunday the 5th Wesley was ‘clearly convinced of unbelief, of the want of that faith whereby alone we are saved.’ See Journal, i. 439, 442.] this month, I found not one of those who had formerly joined with me; and only three gentlemen who trod in their steps, building up one another in the faith. To any one who asketh me concerning myself, or these, whom I rejoice to call my brethren, what our principles are, I answer clearly: We have no principles but those revealed in the Word of God; in the interpretation whereof we always judge the most literal sense to be the best, unless where the literal sense of one contradicts some other scripture.

To James Hutton Date: OXON, April 28, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- MY DEAR FRIEND, -- This thing I do; I still follow after, if haply I may attain faith. I preach it to all, that at length I may feel it. [According to Bhler's counsel on March 5: ‘Preach faith till you have it’ (Journal, i. 442).] Only may I never be content with any other portion! I left two little books (which I want, as well as my shoes) at your house [He left London on the 26th, and returned on May L on account of his brother's health. He found him at Hutton's house (Journal, i. 458), where he had removed from his father's on the 28th (C. Wesley's Journal).] --A. M. Schurman and Corbet. If my brother is gone, you will buy the leathern bags for Mr. Kinchin. [See previous letter. Stephen Kinchin was his brother, for whom he and John Wesley went to Manchester in March, and brought him back to be entered at Oxford.] I think he says they cost but half a guinea. But if it be more, it will be repaid with thanks. The shop at Charing Cross is the place. Stephen Kinchin got hither a day before me. I will send you word before I begin another journey. Commend me to all our friends. Adieu. Pray give our brother Bhler [Bhler left for Carolina on May 4. It was probably a letter for one of Wesley's friends in America.] the enclosed, to be delivered with his own hand.

Now, sir, suffer me to ask: How will you answer it to our common Lord that you never gave me this advice Did you never read the Acts of the Apostles, or the answer of Paul to him who said, ‘What must I do to be saved’ Or are you wiser than he Why did I scarce ever hear you name the name of Christ never, so as to ground anything upon ‘faith in His blood’ Who is this who is laying another foundation If you say you advised other things as preparatory to this, what is this but laying a foundation below the foundation Is not Christ, then, the first as well as the last If you say you advised them because you knew that I had faith already, verily you knew nothing of me; you discerned not my spirit at all. I know that I had not faith, unless the faith of a devil, the faith of Judas, that speculative, notional, airy shadow, which lives in the head, not in the heart. But what is this to the living, justifying faith in the blood of Jesus the faith that cleanseth from sin, that gives us to have free access to the Father, to ‘rejoice in hope of the glory of God,’ to have 'the love of God shed abroad in our hearts by the Holy Ghost' which dwelleth in us, and ‘the Spirit itself beating witness with our spirit that we are the children of God’ I beseech you, sir, by the mercies of God, to consider deeply and impartially, whether the true reason of your never pressing this upon me was not this -- that you had it not yourself; whether that man of God was not in the right who gave this account of a late interview he had with you,--'I began speaking to him of faith in Christ: he was silent. Then he began to speak of Mystical matters. I spake to him of faith in Christ again: he was silent. Then he began to speak of Mystical matters again. I saw his state at once.' And a very dangerous one in his judgment, whom I know to have the Spirit of God.

Once more, sir, let me beg you to consider whether your extreme roughness, and morose and sour behavior, at least on many occasions, can possibly be the fruit of a living faith in Christ. If not, may the God of peace and love fill up what is yet wanting in you ! -- I am, reverend sir, Your humble servant.

To William Law Date: LONDON, May 20, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- REVEREND SIR, -- I sincerely thank you for a favor I did not expect, and presume to trouble you once more. How I have preached all my life; how qualified or unqualified I was to correct a translation of Kempis, and translate a preface to it; whether I have now, or how long I have had, a living faith; and whether I am for separating the doctrine of the Cross from it; what your state or sentiments are; and whether Peter Bhler spoke truth in what he said when two beside me were. present -- are circumstances on which the main question does not turn, which is this and no other: Whether you ever advised me, or directed me to books that did advise, to seek first a living faith in the blood of Christ You appeal to three facts to prove you did: (1) That you put Theologia Germanica into my hands. (2) That you published an answer to The Plain Account of the Sacrament. And (3) That you are governed through all you have writ and done by these two fundamental maxims of our Lord -- ‘Without Me ye can do nothing,' and 'If any man will come after Me, let him take up his cross and follow Me.’ The facts I allow, but not the consequence. In Theologia Germanica I remember something of Christ our Pattern, but nothing express of Christ our Atonement. The answer to The Plain Account I believe to be an excellent book, but not to affect the question. Those two maxims may imply but do not express that third -- ‘He is our propitiation through faith in His blood.’ ‘But how are you chargeable with my not having had this faith’ If, as you intimate, you discerned my spirit, thus: (1) You did not tell me plainly I had it not. (2) You never once advised me to seek or pray for it. (3) You gave me advices proper only for one who had it already; and (4) advices which led me farther from it, the closer I adhered to them. (5) You recommended books to me which had no tendency to plant this faith, but a direct one to destroy good works.

I put that author into your hands, not because he is fit for the first learners of the rudiments of Christianity who are to be prepared for baptism, but because you were a clergyman that had made profession of divinity, had read as you said with much approbation and benefit the two practical discourses and many other good books, and because you seemed to me to be of a very inquisitive nature and much inclined to meditation. In this view nothing could be more reasonable than that book, which most deeply, excellently, and fully contains the whole system of Christian faith and practice, and is an excellent guide against all mistakes both in faith and works. What that book has not taught you I am content that you should not have learnt from me. You say the two maxims I mention may imply but do not express, ‘He is our propitiation, through faith in His blood.’ Is not this, therefore, a mere contest about words and expressions When I refer you to these two maxims or texts of Scripture, will you confine me to them alone Does not my quoting them necessarily refer to every part of Scripture of the same import When Christ says, ‘Without Me ye can do nothing’; when the Apostle says, ‘There is no other name given under heaven by which we can be saved’; when he says, ‘We are sanctified through faith in His blood’ and ‘through faith in Him,’ is there anything here but a difference of words, or one and the same thing imperfectly and only in part expressed I mentioned not the answer to the Plain Account, &c., as a proof of the manner of my conversation with you, but of my faith in Christ as the Atonement for us by His blood at this time, which is what you directly questioned and called upon me for.

You number up all the parts of my letter, which are only speaking to the same parts in yours, as things entirely beside the point. If they are not to the point in mine, how came they to have a place in yours, which was written under divine direction Why did you give me occasion to speak of things that needed nothing to be said of them Had you said but one thing, I would have spoke to nothing else. In your first letter I was blamed for not calling you to such a faith in Christ as strips us naked of our own works, our own righteousness; for not teaching you this doctrine -- ‘Believe in the Lord Jesus Christ with all thy heart, and nothing shall be impossible to thee.’ This is the faith in Christ which all Mystical spiritual books are full of. What you have heard from me on this head of faith in our former conversations would make a volume; but because I appealed to a text of Scripture, ‘Without Me ye can do nothing,’ you have quitted this faith. And now you say this, and no other, is the question: whether I ever advised you ‘to seek first a living faith in the blood of Christ.’ But, sir, this is not the main question of your first letter; had you had only this question to have proposed, you would not have written to me at all. But if I tell you that you conceived a dislike to me, and wanted to let me know that a man of God had shown you the poverty and misery of my state--if I tell you that this was the main intent of your letter, you know that I tell you the truth. To come to your, &c. &c .... But this matter, it seems, now is of no importance.

To his Brother Charles Source: The Letters of John Wesley (1738) Author: John Wesley --- COLEN, [Cologne.] June 28, 1738. DEAR BROTHER, -- You will send my mother, wherever she is, her letter by the first opportunity. By the conversation I have had with the Brethren that journey with us, as well as with those at Ysselstein and at Amsterdam, I find the judgment of their Church is: (1) That we ought to distinguish carefully, both in thinking and speaking, between faith (absolutely speaking), which is one thing; justifying or saving faith, which is a second thing (and ought to be called, not faith absolutely, but always justifying or saving faith); the assurance of faith, where we know and feel that we are justified; and the being born again, which they say is a fourth thing, and often distant in time (as well as in the notion of it) from all the rest. (2) That a man may have, and frequently has, justifying faith before he has the assurance that he is justified. My dear brother, pray (you and all the brethren) for us, that all things may work together for our good, and that we may be more and more rooted in faith, joyful through hope, and grounded in charity. Adieu.

To Arthur Bedford Date: LONDON, September 28, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- REVEREND SIR, -- 1. A few days ago I met with a sermon of yours, said to be written against me. It is entitled The Doctrine of Assurance. When I first read those three propositions there laid down, -- ‘(1) that an assurance of salvation is not of the essence of faith; (2) that a true believer may wait long before he hath it; and (3) that, after he hath it, it may be weakened and intermitted by many distempers, sins, temptations, and desertions,’ -- I thought there was nothing herein but what I both believed and preached. But in going on I was convinced of the contrary; and saw clearly that, by this one phrase, ‘assurance of salvation,’ we meant entirely different things: you understanding thereby ‘an assurance that we shall persevere in a state of salvation’; whereas I mean no more by that term than ‘an assurance that we are now in such a state.’ 2. How easily, then, might a short question have prevented this whole dispute and saved you the trouble of a mere ignoratio denchi for almost forty pages together! As to the assurance you speak of, neither my brother, nor I, nor any of our friends that I know of, hold it; no, nor the Moravian Church, whose present judgment I have had better opportunity to know than the author of what is called your Catechism. I dare not affirm so much of this assurance as that ‘it is given to very few’; for I believe it is given to none at all. I find it not in the Book of God. Yea, I take it to be utterly contrary thereto, as implying the impossibility of falling from grace; from asserting which fatal doctrine I trust the God whom I serve will always deliver me.

3. That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith. And even this I believe is not of the essence of faith, but a distinct gift of the Holy Ghost, whereby God shines upon His own work and shows us that we are justified through faith in Christ. If any one chooses to transpose the words, and to term this, instead of the assurance of faith, the faith of assurance, I should not contend with him for a phrase: though I think the scriptural words are always the best; and in this case particularly, because otherwise we may seem to make two faiths, whereas St. Paul knew but of one. 4. This pfa pste, [Heb. x. 22: ‘The full assurance of faith.’] however we translate it, I believe is neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ, and that, as He is already made justification unto us, so, if we continue to watch, strive, and pray, He will gradually become our sanctification here and our full redemption hereafter. This assurance I believe is given to some in a smaller, to others in a larger degree; to some also sooner, to others later, according to the counsels of His will. But, since it is promised to all, I cannot doubt but it will be given to all that diligently seek it. I cannot doubt but all ‘who truly believe in Christ Jesus and endeavor to walk in all good conscience before Him, will in due time be assured that they are in a state of grace, and may persevere therein unto salvation, by the Holy Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God.’

John Hutchings, of Pembroke College, was one of the company who met Wesley soon after his return from Georgia (Works, viii. 349) who were ‘resolved to be Bible Christians at all events, and, wherever they were, to preach with an their might plain, old, Bible Christianity’; Wesley was much confirmed by his experience (Journal, i. 457; W.H.S. v. 151): Hutchings was also present at the lovefeast in Fetter Lane on Jan. 1, 1739, with the Wesleys, Whitefield, and others (Journal, ii. 121). Mr. Combes was at Oxford (ibid. ii. 84--8d); he walked there with Charles Wesley (see C. Wesley's Journal, i. 131). Mr. Wells, of Jesus College, was another Oxford friend (Journal, ii. 87--8d); on May 31, 1738, Charles Wesley sent him a plain account of his conversion; he heard John Wesley's sermon in St. Mary's on Aug. 24, 1744, and sat just in front of Charles Wesley, ‘but took great care to turn his back upon me all the time, which did not hinder my seeing through him’ (see C. Wesley's Journal, i. 75, 76, 83, 98, 380). For Gambold's experience, see Tyerman's Oxford Methodists, pp. 175-6.] hath at length determined to know nothing but Jesus Christ and Him crucified, and to preach unto all remission of sins through faith in His blood. Mr. Sparks also is a teacher of sound doctrine. Mr. Hutchings is strong in the faith, and mightily convinces gainsayers, so that no man hitherto hath been able to stand before him. Mr. Kinchin, Gambold, and Wells have not yet received comfort, but are patiently waiting for it. Mr. Robson, [See letter of Sept. 30, 1735.] who is now a minister of Christ also, is full of faith and peace and love. So is Mr. Combes, a little child, who was called to minister in holy things two or three weeks ago. Indeed, I trust our Lord will let us see, and that shortly, a multitude of priests that believe. My brother and I are partly here and partly in London, till Mr. Whitefield or some other is sent to release us from hence. Pray for us continually, my dear brother, that we may make full proof of our ministry, and may ourselves stand fast in the grace of our Lord Jesus; and, as soon as you can, send word of what He is doing by and for you.

To Dr. Koker Date: OXON, October 14, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- I have delayed writing till now, in hopes I might have had an opportunity of transcribing the papers [Papers brought from Herrnhut. See letter of Nov. 22, p. 268.] you desired before I wrote. But I find I cannot have time for this yet, it having pleased God to give me full employment of another nature. His blessed Spirit has wrought so powerfully, both in London and Oxford, that there is a general awakening, and multitudes are crying out, ‘What must we do to be saved’ So that, till our gracious Master sendeth more laborers into His harvest, all my time is much too little for them. May our blessed Lord repay sevenfold into your bosom the kindness showed to us for His name's sake! That you may be found in Him, not having your own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, is the earnest prayer of, dear sir, Your unworthy brother in Christ.

‘2. Of pride throughout my life past; inasmuch as I thought I had what I find I had not. ‘3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment; in a calm, not. ‘Lord, save, or I perish! Save me, -- ‘(1) By such a faith in Thee and in Thy Christ as implies trust, confidence, peace in life and in death. ‘(2) By such humility as may fill my heart, from this hour for ever, with a piercing, uninterrupted sense, Nihil est quod hactenus feci [ Kempis's Imitation, I. xix. I: 'What I have been hitherto doing amounts to nothing.']; having evidently built without a foundation. ‘(3) By such a recollection that I may cry to Thee every moment, but more especially when all is calm (if it should so please Thee), "Give me faith, or I die ! Give me a lowly spirit, otherwise mihi non sit suave vivere” [Terence's Heaut. III. i. 73: ~ ‘May life itself no longer be pleasant to me.’] Amen! Come, Lord Jesus! e ad, s .’ [Luke xviii. 39: 'Son of David, have mercy upon me.']

To Connt Zinzendorf Date: LONDON, October 30, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- May our gracious Lord, who counteth whatsoever is done unto the least of His followers as done to Himself, return sevenfold unto you and the Countess and all the Brethren the many kindnesses you did unto us! It would have been a great satisfaction to me if I could have spent more time with the Christians that love one another. But that could not be now, my Master having called me to work in another part of His vineyard. Nor did I return hither at all before the time; for though a great door and effectual had been opened, the adversary had laid so many stumbling-blocks before it that the weak were daily turned out of the way. [See Journal, ii. 75; and also previous letter.] Numberless misunderstandings had arisen, by reason of which the way of truth was much blasphemed; and hence had sprung anger, clamor, bitterness, evil-speaking, envyings, strifes, railings, evil surmisings, whereby the enemy had gained such an advantage over the little flock that ' of the rest durst no man join himself unto them.' But it has now pleased our blessed Master to remove in great measure these rocks of offence. The word of the Lord runs and is glorified, and His work goes on and prospers. Great multitudes are everywhere awakened, and cry out, ‘What must we do to be saved’ Many of them see that there is only one name under heaven whereby they can be saved; and more and more of those that seek it find salvation in His name. Their faith hath made them whole. And these are of one heart and one soul. They all love one another, and are knit together in one body and one spirit, as in one faith and one hope of their calling.

To James Hutton Source: The Letters of John Wesley (1738) Author: John Wesley --- Oxon, November 24, 1738. DEAR JEMMY, -- First let us get trifles out of the way. My brother left behind him almost all the things I wanted, which I desire may be sent without fail by the very next carrier, viz.-- A gown, cassock, and sash. The papers which my brother put into the little box which has the key in it. My eight cups, teapot, sugar-basin, and slop-basin. Have you paid Mrs. Turner for the tea and sugar bought when Brother Richter was with us The three New Testaments, 2d. Hymn-book, Italian Grammar, Dictionary (from your father's), German Dictionary, and the little . . . German book, and Newcomb's Psalms. Many here would buy hymn-books and the sermon on Faith; send them, therefore, with the rest. I do very exceedingly disapprove of the excluding women when we meet to pray, sing, and read the Scriptures. I wish it might not be done before we have talked together; at least, unless you first fix a night for them to come by themselves -- which I firmly believe will give more offence. Send us word how the word of God prospers among you, and how the fierceness of men turns to His praise, that we may rejoice together. You will show Mr. Fox what is on the other side. Are not your own flocks and herds enough, but must you have our little ewe lamb also

To James Hutton Date: OXON, November 27, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- Your scrip, Jemmy, comes next. As to the point of the women, we are agreed. As to the monitors, I have one more doubt. I believe bishops, priests, and deacons to be of divine appointment, though I think our brethren in Germany do not. Therefore I am tender of the first approach towards ‘pastors appointed by the congregation.’ And if we should begin with appointing fixed persons to execute pro officio one part of the pastoral office, I doubt it would not end there. My dear brother, this may seem of little weight to some of our brethren, especially when urged by one so weak as me; and they may think it deserves no other answer than ‘He hath not the Spirit.’ But our brother Bray hath. I refer you to him and all the brotherhood, or such a number of them as you judge proper. My brother, suffer me to speak a little more: if as a fool, then as a fool bear with me. I believe you don't think I am (whatever I was) bigoted either to the Ancient Church or the Church of England. But have a care of bending the bow too much the other way. The National Church, to which we belong, may doubtless claim some, though not an implicit, obedience from us. And the Primitive Church may, thus far at least, be reverenced as faithfully delivering down for two or three hundred years the discipline which they received from the Apostles, and the[Apostles] from Christ. And I doubt....... were among them who [Letter torn.] .......

To George Whitefield Date: LONDON, March 16, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BROTHER, -- On Thursday, the 8th instant, we breakfasted at Mr. Score's, [Oxford,] who, is patiently waiting for the salvation of God. Thence we went to Mrs. Compton's, who has set her face as a flint, and knows she shall not be ashamed. [See Journal, ii. 147.] After we had spent some time in prayer, Mr. Washington came with Mr. Gibs, and read several passages out of Bishop Patrick's [Simon Patrick (1626-1707). ‘A man of eminently shining life,’ says Burnet. As Rector of St. Paul's, Covent Garden, he stayed in his parish to minister to sufferers during the Great Plague. In 1689 he became Bishop of Chichester, and of Ely in 1691. He was one of the five founders of the S. P.C.K. He was much influenced by the ' Cambridge Platonists.' Extracts from his Works appear in Wesley's Christian Library (vols: xxi. and xxxii.); and ‘Bishop Patrick’s Picture of an Antinomian’ was inserted in the Arminian Mag. 1778, PP. 402-7. There are at least five records of Wesley's use of Patrick's devotional manuals in his early Journal and Diary (see Journal Index). The Parable of the Pilgrim, published in 1665, when he was Rector of St. Paul's, was noticed by Southey, who wrote: ‘Though the parable is poorly imagined and ill-sustained, there is a great deal of sound instruction conveyed in a sober, manly, and not unfrequently a felicitous manner.’] Parable of the Pilgrim, to prove that we were all under a delusion, and that we were to be justified by faith and works. Charles Metcalf [Charles Metcalf, of London. See Journal, i. 455d, if. 143d.] withstood him to the face, and declared the simple truth of the gospel. When they were gone, we again besought our Lord that He would maintain His own cause. Meeting with Mr. Gibs soon after, he was almost persuaded to seek salvation only in the blood of Jesus. Meanwhile Mr. Washington and Watson [‘George Watson has not missed reading prayers there [at the Castle] yet. I have accidentally met him and spoke with him hah an hour, and cannot help thinking him a sober man in the main’ (Clayton to Wesley, Journal, viii. 280).] were going about to all parts and confirming the unfaithful.

To James Hutton Source: The Letters of John Wesley (1739) Author: John Wesley --- BRISlOL, April 2, 1739. MY DEAR BRETHERN (AND SISTERS TOO), -- The first person I met with on the road hither was one that was inquiring the road to Basingstoke. We had much conversation together till evening. He was a Somersetshire man, [The Diary for Thursday, March 29, says: ‘9.15 set out with Charles, &c.,’ who left him at 10; at 11 he met this man, and reached Basingstoke with him at 8.30.] returning home, very angry at the wickedness of London, and particularly of the infidels there. He held out pretty well to Basingstoke. But during the expounding there (at which between twenty and thirty were present) his countenance fell, and I trust he is gone down to his house saying, ‘God be merciful to me a sinner.’ I stayed an hour or two at Dummer in the morning with our brother Hutchings, [Hutchings went part of the way o Newbury with him. He and Chapman had just come from Bristol with horses for Wesley. See Journal, ii. 156n, 167d.] who is strong in faith, but very weak in body; as most probably he will continue to be so long as he hides his light under a bushel. In the afternoon a poor woman at Newbury and her husband were much amazed at hearing of a salvation so far beyond all they had thought of or heard preached. The woman hopes she shall follow after till she attains it. My horse tired in the evening, so that I was obliged to walk behind him, till a tradesman who overtook me lent me one of his, on which I came with him to. Marlborough, and put up at the same inn. As I was preparing to alight here, my watch fell out of my pocket with the glass downward, which flew out to some distance, but broke not. After supper I preached the gospel to our little company, one of whom, a gentleman, greatly withstood my saying, till I told him he was wise in his own eyes and had not an heart right before God. Upon which he silently withdrew, and the rest calmly attended to the things that were spoken.

To his Brother Samuel Date: BRISTOL, April 4, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR BROTHER, -- I rejoice greatly at the temper with which you now write, and trust there is not only mildness but love also in your heart. If so, you shall know of this doctrine whether it be of God, though perhaps not by my ministry. To this hour you have pursued an ignoratio elenchi. Your assurance and mine are as different as light and darkness. I mean an assurance that I am now in a state of salvation; you an assurance that I shall persevere therein. The very definition of the term cuts off your second and third observation. As to the first, I would take notice: (1) No kind of assurance (that I know), or of faith, or repentance, is essential to their salvation who die infants. (2) I believe God is ready to give all true penitents who fly to His free grace in Christ a fuller sense of pardon than they had before they fell. I know this to be true of several; whether these are exempt cases, I know not. (3) Persons that were of a melancholy and gloomy constitution, even to some degree of madness, I have known in a moment (let it be called a miracle, I quarrel not) brought into a state of firm, lasting peace and joy.

Possessed of Thy salvation, then-- Then may I, Lord, depart in peace. [Adapted from Hymns and Sacred Poems. See Poetical Works of J. and C. Wesley, i. 74.] The great blessing of God be upon you and yours.--I am, dear brother, Your ever affectionate and obliged Brother. I expect to stay here some time, perhaps as long as I am in the body.

Thursday, 12th, we went to pitch on a proper place upon Rose Green, to raise a little place for me to stand on in preaching. At the Societies in the evening there was great power, and many were convinced of sin; but I believe more on Friday evening at both the Societies. On Saturday I waited on one of the clergy of this city, who had sent me word, ‘I was welcome to preach in his church if I would tell nobody of it’; but he had altered his mind, and told me now ‘he could not let me preach.’ [John Gibbs, Vicar of St. Mary Redcliffe 1704-44. See Journal, ii. 179d.] At four I began preaching on the steps at the door of the Poorhouse; four or five hundred of the richer sort were within, and I believe fifteen hundred or two thousand without. About an hour and half I spent with them in prayer and in explaining and applying those words, ‘When they had nothing to pay, he frankly forgave them both.’ Weavers’ Hall was quite filled in the evening, and many, I trust, were cut off from their confidence in the flesh. On Sunday morning I applied the parable of the Pharisee and the Publican to six or seven thousand attentive hearers in the Bowling Green. It rained, till I began preaching on Han-ham Mount. Therefore I stood near the door of the house (in which we put the women); three thousand (at least) were content to stand without. I preached at Newgate after dinner to a crowded audience. Between four and five we went (notwithstanding the rain) to Rose Green. It rained hard at Bristol; but not a drop fell on us while I preached, from the fullness which was given me, to about five thousand souls, 'Jesus Christ, our wisdom, righteousness, sanctification, and redemption.’ At six, being with the Lawford’s Gate Society, I did not go up into the room, but stood on a table below; by which means not only all in the room and shop, but those in the yard and entries could hear; to whom I declared that ‘the blood of Jesus Christ cleanseth us from all sin.’ I am still dead and cold, unless while I am speaking. Write often to and pray much for, my dear brethren, Your poor brother.

To James Hutton Date: BRISTOL, May 8, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR JEMMY, -- You seem to forget what I told you: (1) that, being unwilling to speak against Predestination, we appealed to God, and I was by lot commanded to preach and print against it [See letter of April 30.]; (2) that, the very first time I preached against it explicitly, the power of God so fell on those that heard as we have never known before, either in Bristol or London or elsewhere. Yet generally I speak on faith, remission of sins, and the gift of the Holy Ghost. Our brother Seward promised to give us five hundred or a thousand Homilies to give away. These are better than all our sermons put together. Adieu! Brother Hutton, you are desired to send our brother Wesley six of Dr. James Knight's [See letter of Jan. 13, 1735.] Sermons (Vicar of St. Sepulchre's) as soon as you can. It would be better to send our brother Wesley's sermons on Faith. They are the best to lay the foundation.

I am now in as good health (thanks be to God) as I ever was since I remember, and I believe shall be so as long as I live; for I do not expect to have a lingering death. The reasons that induce me to think I shall not live long [enough to be] old are such as you would not apprehend to be of any weight. I am under no concern on this head. Let my Master see to it. Oh may the God of love be with you and my sister more and more! -- I am, dear brother, Your ever affectionate Brother.

On Thursday, after exhorting the little Society at Pensford (who stand as a rock, continually battered, but not shaken), I went to Priestdown, where we had a larger company than before. I preached on ‘What must I do to be saved’ It rained hard; but none went away, except one young woman, who came again in a few minutes. In the midst of the prayer two men (who came for that purpose) began singing a ballad. After a few mild words (for I saw none that were angry), we began singing a psalm, which utterly put them to silence. We then prayed for them, and they were quite confounded. I offered them books, but they could not read. I trust this will be a day much to be remembered by them for the loving-kindness of the Lord. My brethren, be meek and lowly; be wise, but not prudent. Stir up the gift that is in you by keeping close together. Love one another, and be ye thankful. You are much on the heart as well as in the prayers of Your affectionate brother in Christ. Jemmy Hutton, if I have not fifty more Hymns next Friday, I will not thank you. Where are the twelve Haliburton's and the Nelson's Sermons, which Mr. Seward writes me word he ordered you to send me, with twenty Hymns on his account O Jemmy, Jemmy! [See letter of May 8.] June 10, 1739.

To James Hutton Date: BRISTOL, August 24, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- August the 6th, breakfasted with some persons who were much offended at people's falling into those fits (as they called them), being sure they might help it if they would. A child of ten years old came on a message while we were at breakfast, and in a few minutes began to cry out, ' My heart, my heart 1 ' and fell to the ground trembling and sweating exceedingly. One of her aunts went to her to hinder her from beating herself and tearing her hair; but three or four could scarce restrain her. After calling upon God above two hours with strong cries and tears, and all possible expressions of the strongest agonies of soul, that horrible dread was in a good measure taken away, and she found some rest. The 8th, the child which had been ill on Monday was in as strong an agony as before, to the conviction of many who doubted; but others still mocked on, nor indeed would these [believe], though one rose from the dead. August rr, two were seized with strong pangs at Weavers' Hall, but were not as yet set at liberty. Sunday, four were wounded in the evening, but not healed. Our time is in Thy hand, O Lord. Four were seized the next evening in Gloucester Lane; one of whom was on the point of leaving our Society, but she hath now better learned Christ.

To his Brother Charles Date: ISLINOTON, September 21, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BROTHER, -- A Scotch gentleman who was present here [Diary: ‘4.45 Islington, within to man.’ ‘Sat. 22--7.3o at Exall's, tea.’ He evidently finished the letter there.] gave us a plain account of Mr. Erskine and his associates, the substance of which was this :- Some years since, Mr. Ebenezer Erskine, preaching before the Assembly, reproved them for several faults with all simplicity. This was so resented by many that in a following Assembly he was required to make an open recantation; and, persisting in the charge, the Assembly determined that he, with three other ministers who spoke in his behalf, should be deprived and their livings declared vacant. Four messengers were sent for this purpose; but they returned re infecta, fearing the people lest they should stone them. In another Assembly directions were given to the neighbouring ministers to procure informations concerning the doctrine and behavior of Mr. Erskines [Ebenezer and Ralph] and their adherents, Out of these informations an indictment was formed, to which they were summoned to answer in the next Assembly. Here it was debated whether they should be suffered to come in, and carried by a small majority that they should. The Moderator then spoke to this effect: ‘My reverend brethren, ye are summoned to answer an indictment charging you with erroneous doctrine and irregular practices; but if ye will submit to the Kirk and testify your amendment, we will receive you with open arms.’ Mr. Erskine answered for himself and brethren (they were now increased to eight) to this purpose: ‘Moderator, both you and those that are with you have erred from the faith, and your practices are irregular too; and you have no discipline: therefore you are no Kirk. We are the Kirk, and we alone, who continue in her faith and discipline. And if ye will submit to us and testify your amendment, we will receive ye with open arms.’ None answered a word; so after a short time they withdrew. The Moderator then asked, ‘My reverend brethren, what shall we do’ One replied, ‘Moderator, I must answer you in our proverb --“You have put the cat into the kirn (i.e. churn), and ye must get her out again how you can.”’

The short of the case is this: I think him to be full of love and Christ and the Holy Ghost. And I think the Brethren wrong in a few things, not because I believe him, but because I believe the Bible. The chief thing wherein I think them wrong is in mixing human wisdom with divine, in adding worldly to Christian prudence. And hence cannot but proceed closeness, darkness,' reserve, diffusing itself through the whole behavior; which to me appears as contrary to Christianity as blasphemy or adultery. I can find no Christianity in the Bible but what is a plain, artless, blunt thing. A Scripture Christian I take to be simple in quite another sense than you do: to be quite transparent, far from all windings, turnings, and foldings of behavior. This simplicity I want in the Brethren; though I know when it comes they will be persecuted in good earnest. And till they witness a good confession, as upon the house-top, whether men will hear or whether they [will forbear], I can in no wise believe them to be perfect, entire, and wanting nothing. -- Dear Jemmy, my love to all.

To the Church at Herrnhut Date: August 8, 1740. Source: The Letters of John Wesley (1740) Author: John Wesley --- JOHN WESLEY, A PRESBYTER OF THE CHURCH OF GOD IN ENGLAND, TO THE CHURCH OF GOD AT HERRNHUT IN UPPER LUSATIA. 1. It may seem strange that such an one as I am should take upon me to write to you. You I believe to be dear children of God, through faith which is in Jesus. Me you believe (as some of you have declared) to be ' a child of the devil, a servant of corruption, having eyes full of adultery and that cannot cease from sin.' Yet, whatsoever I am or whatsoever you are, I beseech you to weigh the following words; if haply God, who sendeth by whom He will send, may give you light thereby: although the mist of darkness (as one of you affirms) should be reserved for me for ever. 2. My design is freely and plainly to speak whatsoever I have seen or heard among you in any part of your Church which seems not agreeable to the gospel of Christ. And my hope is that the God whom you serve will give you thoroughly to weigh what is spoken, and if in anything ye have been otherwise-minded than the truth is will reveal even this unto you. 3. And first, with regard to Christian salvation, even the present salvation which is through faith, I have heard some of you affirm: (1) That it does not imply the proper taking away our sins, the cleansing our souls from all sin, from all unholiness whether of flesh or spirit, but only the tearing the system of sin in pieces, so that sin still remains in the members if not in the heart. (2) That it does not imply liberty from evil thoughts, neither from wanderings in prayer, neither from the first motions of desire, as (suppose) of ease in pain. (3) That it does not imply an assurance of future salvation, the seal of the Spirit relating only to the present moment.

4. I have heard some of you affirm, on the other hand: (1) That it does imply liberty from the commandments of God, so that one who is saved through faith is not obliged or bound to obey them, does not do anything as a commandment or as a duty. (To support which they have affirmed that there is [ In the answer to this letter, which I received some weeks after, this is explained as follows: ‘All things which are a commandment to the natural man are a promise to all that have been justified. The thing itself is not lost, but the notion which people are wont to have of commandments, duties, &c.’ I reply: 1. If this be all you mean, why do you not say so explicitly to all men 2. Whether this be all, let any reasonable man judge, when he has read what is here subjoined.]* no command in the New Testament but to believe; that there is no duty required therein but that of believing; and that to a believer there is no commandment at all.) (2) That it does imply liberty to conform to the world, [The Brethren answer to this, ‘We believe it much better to discourse out of the newspapers than to chatter about holy things to no purpose.’ Perhaps so. But what is this to the point I believe both the one and the other to be useless, and therefore an abomination to the Lord. This objection, then, stands in full force, the fact alleged being rather defended than denied. The joining in worldly diversions in order to do good (another charge which cannot be denied), I think, would admit of the same defense -- viz. ‘that there are other things as bad.’]* by talking on useless if not trifling subjects; by joining in worldly diversions in order to do good; by putting on of gold and costly apparel, [‘We wear,’ say the Brethren, neither gold nor silver.’ You forget. I have seen it with my eyes. ‘But we judge nobody that does.’ How! Then you must judge both St. Peter and Paul false witnesses before God.

5. Secondly, with regard to that faith through which we are saved, I have heard many of you say, ‘A man may have justifying faith and not know it.’ Others of you, who are now in England (particularly Mr. Molther), I have heard affirm [In the Preface to the Second Journal the Moravian Church is cleared from this mistake. [See Journal, i. 430. Bhier, in a letter to Wesley, written several years later, denied that Molther ever held the opinions imputed to him (Moore's Wesley, i. 491n).]]* that ‘there is no such thing as weak faith; that there are no degrees in faith; that there is no justifying faith where there is ever any doubt; that there is no justifying faith without the plerophory of faith, the clear, abiding witness of the Spirit; that there is no justifying faith where there is not, in the full, proper sense, a new heart; and that those who have not these two gifts are only awakened, not justified.’ 6. Thirdly, as to the way to faith, here are many among us whom your brethren have advised (what it is not to be supposed they would as yet speak to me, or in their public preaching) [The substance of the answer to this and the following paragraphs is: (I) That none ought to communicate till he has faith -- that is, a sure trust in the mercy of God through Christ. This is granting the charge. (2) That ‘if the Methodists hold this sacrament is a means of getting faith, they must act according to their persuasion.’ We do hold it, and know it to be so to many of those who are previously convinced of sin.]* not to use those ordinances which our Church terms means of grace till they have such a faith as implies a clean heart and excludes all possibility of doubting. They have advised them, till then, not to search the Scriptures, not to pray, not to communicate; and have often affirmed that to do these things is seeking salvation by works, and that, till these works are laid aside, no man can receive faith: for ‘no man’ (say they) ‘can do these things without trusting in them; if he does not trust in them, why does he do them’

I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such an universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed and placed me in a chair. Presently a purging began, which I believe saved my life. I grew easier from that hour, and had such a night's rest as I have not had before since it pleased God to lay His hand upon me.

3. As to truth. How little have you regarded that golden rule ‘Let love be without dissimulation’! How much, very much, of reserve, darkness, and evasion has been in all your proceedings! so much that in very deed I know not now where to have you or how to understand what you say. I know not whether you receive the gospel as the adequate rule either of faith or practice. The good God have mercy upon you if you do or if you do not. To Him I commend my cause, and remain Your sincere friend.

I. 1. You, First, charge me with too much commending the Moravians. That the case may be fully understood, I will transcribe the passages which you cite from the Journal concerning them, and then give a general answer: -- ‘She told me Mr. Molther had advised her, till she received faith, to be still, ceasing from outward works. In the evening, Mr. Bray also was highly commending the being still: He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament.’ (Journal, ii. 312.) ‘Sunday, November 4. Our society met, and continued silent till eight.’ (ii.313.) ‘Sunday, June 22. I spoke thus: Eight or nine months ago, certain men arose, who affirmed that there is no such thing as any means of grace, and that we ought to leave off these works of the law.’ (ii. 354-5.) ‘You, Mr. Molther, believe that the way to attain faith, is, not to go to church, not to communicate, not to fast, not to use so much private prayer, not to read the Scripture, not to do temporal good, or attempt to do spiritual good.’ (ii. 329.) ‘You undervalue good works, especially works of outward mercy, never publicly insisting on the necessity of them.’ (ii. 495.) ‘Some of our brethren asserted, (1.) That till they had true faith, they ought to be still; that is, (as they explained themselves,) to abstain from the means of grace, as they are called, the Lord's supper in particular. (2.) That the ordinances are not means of grace, there being no other means than Christ.’ (ii. 313.) ‘I could not agree, either that none has any faith, so long as he is liable to any doubt or fear; or that, till we have it, we ought to abstain from the ordinances of God.’ (ii. 314.)

‘They affirmed that there is no commandment in the New Testament but to believe; that no other duty lies upon us; and that, when a man does believe, he is not bound or obliged to do anything which is commanded there.’ (ii. 354-5.) ‘Mr. Stonehouse told me, “No one has any degree of faith till he is perfect as God is perfect.”’ (ii. 345.) ‘You believe there are no degrees in faith.’ (ii. 344.) ‘I have heard Mr. Molther affirm, that there is no justifying faith where there is ever any doubt.’ (ii. 492.) ‘The moment a man is justified, he is sanctified wholly. Thenceforth, till death, he is neither more nor less holy.’ (ii. 489.) ‘We are to grow in grace, but not in holiness.’ (ii. 490.)

7. Let us now weigh these assertions. ‘They’ (that is, ‘the charms oftheir sour behavior’) ‘must be in your eye veryextraordinary.’ -- Do not you stumble at the threshold TheMoravians excel in sweetness of behavior. ‘As they can besufficient to cover such a multitude of errors and crimes.’ Such amultitude of errors and crimes! I believe, as to errors, they holduniversal salvation, and are partly Antinomians, (in opinion,) andpartly Quietists; and for this cause I cannot join with them. Butwhere is the multitude of errors Whosoever knows two or threehundred more, let him please to mention them. Such a multitude ofcrimes too! That some of them have used guile, and are of a closereserved behavior, I know. And I excuse them not. But to thismultitude of crimes I am an utter stranger. Let him prove thischarge upon them who can. For me, I declare I cannot. ‘To keep up the same regard and affection.’ -- Not so. I say, myaffection was not lessened, till after September, 1739, till I hadproof of what I had feared before. But I had not the same degree ofregard for them when I saw the dark as well as the bright side oftheir character. ‘I doubt your regard for them was not lessened tillthey began to interfere with what you thought your province.’ Ifthis were only a doubt, it were not much amiss; but it presentlyshoots up into an assertion, equally groundless: For my regard forthem lessened, even while I was in Georgia; but it increased again after my return from thence, especially while I was at Hernhuth;and it gradually lessened again for some years, as I saw more and more which I approved not. How then does it appear that ‘I wasinfluenced herein by a fear of losing my own authority; not by ajust resentment to see the honor of religion and virtue so scandalously trampled upon’ -- Trampled upon!By whom Not by the Moravians: I never sawany such thing among them. But what do you mean by ‘a just resentment’ I hope you do notmean what is commonly called zeal; a flame which often ‘sets onfire the whole course of nature, and is itself set on fire of hell!" "Rivers of water run from my eyes, because men keep not thy law.’ This resentment on such an occasion I understand. From all other may God deliver me!

9. You proceed: ‘How can you justify the many good things yousay of the Moravians, notwithstanding this character You saythey love God: But how can this be, when they even plead againstkeeping most of his commandments You say, you believe theyhave a sincere desire to serve God. How, then, can they despise hisservice in so many instances You declare some of them muchholier than any people you had yet known. Strange! if they fail in so many prime points of Christian duty, and this not only habitually and presumptuously, but even to the denying their use and necessity. You praise them for trampling under foot “the lust ofthe flesh, the lust of the eye, and the pride of life:” And yet youmake them a close, reserved, insincere, deceitful people. ‘How you will explain those things, I know not.’ (Remarks, pp. 20, 21.) By nakedly declaring each thing as it is. They are, I believe,the most self-inconsistent people now under the sun: And I describethem just as I find them; neither better nor worse, but leaving thegood and bad together. Upon this ground I can very easily justifythe saying many good things of them, as well as bad. For instance: I am still persuaded that they (many of them) love God; althoughmany others of them ignorantly ‘plead against the keeping,’ not ‘most,’ but some, ‘of his commandments.’ I believe ‘they have asincere desire to serve God:’ And yet, in several instances, some ofthem, I think, despise that manner of serving him which I knowGod hath ordained. I believe some of them are much holier thanany people I had known in August, 1740: Yet sure I am that othersamong them fail, not indeed in the ‘prime points of Christianduty,’ (for these are faith, and the love of God and man,) but in several points of no small importance. Not that they herein sinpresumptuously, neither; for they are fully, though erroneously,persuaded in their own minds. From the same persuasion they act,when they, in some sense, deny the use or necessity of those ordinances. How far that persuasion justify or excuse them, I leave to Him who knoweth their hearts. Lastly. I believe they trample under foot, in a good degree, ‘the lust of the flesh, the lust of theeye, and the pride of life:’ And yet many of them use reserve, yea, guile. Therefore, my soul mourns for them in secret places.

‘You praise them for using no diversions but such as become saints;’ (ii. 310) ‘and yet say,’ (I recite the whole sentence,) ‘I have heard some of you affirm, that “Christian salvationimplies liberty to conform to the world, by joining in worldly diversions in order to do good”’ (ii. 491). And both these aretrue. The Moravians, in general, ‘use no diversions but such as become saints;’ and yet I have heard some of them affirm, incontradiction to their own practice, that ‘one then mentioned did well, when he joined in playing at tennis in order to do good.’ 11. ‘You praise them for not “regarding outward adorning”’ (ii. 310). So I do, the bulk of the congregation. ‘And yet you say,’ (I again recite the whole sentence,) ‘I have heard some of you affirm,that “Christian salvation implies liberty to conform to the world,by putting on of gold and costly apparel.”’ (ii. 491). I have so.And I blame them the more, because they are condemned by thegeneral practice of their own Church. ‘You call their discipline “in most respects truly excellent” (ii. 310). I could wish you had more fully explained yourself.’ I have,in the Second Journal (ii. 19-56.) ‘It is no sign of good discipline to permit such abominations;’ that is, error in opinion, and guile in practice. True, it is not; nor is it any demonstrationagainst it. For there may be good discipline even in a College ofJesuits. Another fault is, too great a deference to the Count. Andyet, ‘in most respects, their discipline is truly excellent.’ ‘You mention it as a good effect of their discipline, that “every oneknows and keeps his proper rank” (ii. 310). Soon after, as itwere with a design to confute yourself, you say, “Our brethrenhave neither wisdom enough to guide, nor prudence enough to letit alone”’ (ii. 327). Pardon me, Sir. I have no design either toconfute or to contradict myself in these words. The former sentence is spoken of the Moravian brethren; the latter, of the Englishbrethren of Fetter-Lane.

12. You need not therefore ‘imagine, that either the strongpretences or warm professions of the Moravians,’ or their ‘agreeing with me on some favorite topics,’ (for my love to them was antecedent to any such agreement,) ‘induce me to overlook their iniquity, and to forgive their other crimes.’ (Remarks, p. 23.) No. Ilove them upon quite different grounds; even because I believe, notwithstanding all their faults, they ‘love the Lord Jesus insincerity,’ and have a measure of ‘the mind that was in him.’ AndI am in great earnest when I declare once more, that I have a deep, abiding conviction, by how many degrees thegood which is among them overbalances the evil; that I cannotspeak of them but with tender affection, were it only for thebenefits I have received from them; and that, at this hour, I desire union with them (were those stumbling-blocks once put away,which have hitherto made that desire ineffectual) above all things under heaven. II. 1. Your second charge is, ‘That I hold, in common with them,principles from which their errors naturally follow.’ You meanjustification by faith alone. To set things in the clearest light I can, Iwill first observe what I hold, and what you object; and then inquire what the consequences have been. First. As to what I hold. My latest thoughts upon justification are expressed in the following words: -- ‘Justification sometimes means our acquittal at the last day. But this is out of the present question; that justification whereof ourArticles and Homilies speak, meaning present pardon andacceptance with God; who therein declares his righteousness and mercy, by or for the remission of the sins that are past. ‘I believe, the condition of this is faith: I mean, not only, thatwithout faith we cannot be justified; but also, that, as soon as anyone has true faith, in that moment he is justified. ‘Good works follow this faith, but cannot go before it. Much less can sanctification, which implies a continued course of good works,springing from holiness of heart. But -- entire sanctification goesbefore our justification at the last day.

‘It is allowed, that repentance, and “fruits meet for repentance,” gobefore faith. Repentance absolutely must go before faith; fruits meetfor it, if there be opportunity. By repentance I mean, conviction ofsin, producing real desires and sincere resolutions of amendment;and by “fruits meet for repentance,” forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and, in general, obeying him according to the measure of grace which we have received. But these I cannot, as yet, term good works, because they do not spring from faith and the love of God.’ 2. ‘Faith, in general, is a divine, supernatural e (evidence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifyingfaith implies, not only a divine e that God “was in Christ,reconciling the world unto himself,” but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself forme. And the moment a penitent sinner thus believes, God pardonsand absolves him’ [A Farther Appealto Men of Reason and Religion, Part I. See Works, viii. 46, 47]. Now, it being allowed, that both inward and outward holiness arethe stated conditions of final justification, what more can youdesire, who have hitherto opposed justification by faith alonemerely upon a principle of conscience, because you was zealous forholiness and good works Do I not effectually secure these fromcontempt, at the same time that I defend the doctrines of the Church I not only allow, but vehemently contend, that none shall everenter into glory, who is not holy on earth, as well in heart as ‘in all manner of conversation.’ I cry aloud, ‘Let all that have believed, be careful to maintain good works;’ and, ‘Let every one that nameth the name of Christ, depart from all iniquity.’ I exhort even those who are conscious they do not believe, ‘Cease to do evil,learn to do well. The kingdom of heaven is at hand;’ therefore, ‘repent, and bring forth fruits meet for repentance.’ Are not thesedirections the very same, in substance, which you yourself wouldgive to persons so circumstanced

3. ‘Many of those who are perhaps as zealous of good works asyou, think I have allowed you too much. Nay, my brethren, buthow can we help allowing it, if we allow the Scriptures to be fromGod For is it not written, and do not you yourselves believe, “Without holiness no man shall see the Lord” And how then,without fighting about words, can we deny, that holiness is acondition of final acceptance And as to the first acceptance orpardon, does not all experience as well as Scripture prove, that noman ever yet truly believed the gospel who did not first repent Repentance therefore we cannot deny to be necessarily previous tofaith. Is it not equally undeniable, that the running back into willful,known sin (suppose it were drunkenness or uncleanness) stifles thatrepentance or conviction And can that repentance come to anygood issue in his soul, who resolves not to forgive his brother orwho obstinately refrains from what God convinces him is right, whether it be prayer or hearing his word Would you scrupleyourself to tell one of these, “Unto him that hath shall be given; but from him that hath not,” that is, uses it not, “shall be taken eventhat which he hath” Would you scruple to say this But in sayingthis, you allow all which I have said, viz., that previous tojustifying faith, there must be repentance, and, if opportunitypermit, “fruits meet for repentance.” ‘And yet I allow you this, that although both repentance and thefruits thereof are in some sense necessary before justification, yetneither the one nor the other is necessary in the same sense, or in the same degree, with faith. Not in the same degree. For in whatever moment a man believes, (in the Christian sense of theword,) he is justified, his sins are blotted out, “his faith is countedto him for righteousness.” But it is not so, at whatever moment herepents, or brings forth any or all the fruits of repentance. Faithalone therefore justifies; which repentance alone does not; muchless any outward work. And consequently, none of these arenecessary to justification, in the same degree with faith.

‘No in the same sense. For none of these has so direct, immediate arelation to justification as faith. This is proximately necessarythereto; repentance remotely, as it is necessary (to faith. And the fruits of repentance still more remotely, as they are necessary [These words (omitted through a printer’s error) are restored by Wesley in his second letter to Mr. Church. See page 255.]) to the increase or continuance of repentance. And even in this sense, these are only necessary on supposition -- if there be time and opportunity for them; for in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance: So that the general proposition is not overthrown, but clearly established, by these concessions; and we conclude still, that faith alone is the proximate condition of justification.’ 4. This is what I hold concerning justification. I am next briefly toobserve what you object. ‘If faith,’ say you, ‘is the sole condition of justification, then it is our sole duty.’ (Remarks, p. 25.) I deny theconsequence. Faith may be, in the sense above described, the sole condition of justification; and yet not only repentance be our dutybefore, but all obedience after, we believe. You go on: ‘If good works are not conditions of ourjustification, they are not conditions of our (final) salvation’ (ibid.). I deny the consequence again. Good works, properly so called, cannot be the conditions of justification; because it is impossible to do any good work before we are justified. And yet, notwithstanding, good works may be, and are, conditions of finalsalvation. For who will say it is impossible to do any good workbefore we are finally saved You proceed: ‘Can we be saved in the contemptuous neglect of repentance, prayer,’ &c. (Page 26.) No, nor justified neither; but while they are previous to faith, these are not allowed to be goodworks. You afterwards argue from my own concessions, thus: ‘Yournotion of true stillness is, “a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy law, and the works of his commandments.” But how is it possible toreconcile to this, the position, that these duties are not conditions ofour justification If we are justified without them, we may be savedwithout them. This consequence cannot be too often repeated.’ (Ibid.)

‘In another place, after having observed that “sin does remain in one that is justified, though it has not dominion over him,” you go on: “But fear not, though you have an evil heart; yet a little while, and you shall be endued with power from on high, whereby ye may purify yourselves, even as he is pure.” Sinners, if they believe this, may be quite secure, and imagine they have nothing to fear, though they continue in their iniquities. For God's sake, Sir, speak out. If they that have an evil heart have not, who has reason to fear’ (Pages 30-1.) All who have not dominion over sin; all who continue in their iniquities. You, for one, if any sin has dominion over you. If so, I testify against you this day, (and you will not be quite secure, if you believe me,) ‘The wrath of God abideth on you!’ ‘What do you mean by, “sin remains in one that is justified” that he is guilty of any known, willful, habitual sin’ (pages 31-2). Judge by what is gone before: -- I mean the same as our Church means by, ‘sin remains in the regenerate.’ 6. You proceed to another passage, which in the Journal stands thus: ‘After we had wandered many years in the new path of salvation by faith and works, about two years ago it pleased God to show us the old way of salvation by faith only. And many soon tasted of this salvation, being justified freely, having peace with God, “rejoicing in hope of the glory of God,” and having 'his love shed abroad in their hearts.”’ (ii. 354.) Thus I define what I mean by this salvation, viz., ‘righteousness, and peace, and joy in the Holy Ghost.’ But you object, ‘Here you deny the necessity of good works in order to salvation.’ (Remarks, p. 33.) I deny the necessity, nay, possibility, of good works, as previous to this salvation; as previous to faith or those fruits of faith, ‘righteousness, and peace, and joy in the Holy Ghost.’ This is my real sentiment, not a slip of my pen, neither any proof of my want of accuracy. 7. ‘I shall now,’ you say, ‘consider the account you give, in this Journal, of the doctrine of justification.’ (pages 36-7). I will recite the whole, just as it stands, together with the occasion of it: --

‘In the afternoon I was informed how many who cannot, in terms, deny it, explain justification by faith. They say, (1.) Justification is two-fold; the first in this life, the second at the last day. (2.) Both these are by faith alone, that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, “we are justified by faith only.” But they add, (3.) We are not justified by subjective faith alone, that is, by the faith which is in us. But good works also must be added to this faith, as a joint condition both of the first and second justification. . . . ‘In flat opposition to this, I cannot but maintain, (at least, till I have clearer light,) (1.) That the Justification which is spoken of by St. Paul to the Romans, and in our Articles, is not twofold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. (2.) It is true, that the merits of Christ are the sole cause of this our justification. But it is not true, that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean, by faith, the merits of Christ. But, (3.) By our being justified by faith only, both St. Paul and the Church mean that the condition of our justification is faith alone, and not good works; inasmuch as all works done before justification have in them the nature of sin. Lastly. That faith which is the sole condition of justification, is the faith which is wrought in us by the grace of God. It is a sure trust which a man hath, that Christ hath loved him and died for him." (Journal, ii. 326) 8. To the first of these propositions you object, ‘that justification is not only twofold, but manifold. For a man may possibly sin many times, and as many times be justified or forgiven.’ (Remarks, pp. 37-9.)

I grant it. I grant also, that justification sometimes means a state of acceptance with God. But all this does not in the least affect my assertion, that ‘that justification which is spoken of by St. Paul to the Romans, and by our Church in the Eleventh, Twelfth, and Thirteenth Articles, is not our acquittal at the last day, but the present remission of our sins.’ You add, ‘You write in other places so variously about this matter, that I despair to find any consistency. Once you held “a degree of justifying faith short of the full assurance of faith, theabiding witness of the Spirit, or the clear perception that Christ abideth in him;” and yet you afterwards “warned all not to think they were justified before they had a clear assurance, that God had forgiven their sins.” What difference there is between this clearassurance, and the former full assurance and clear perception, Iknow not.’ (Page 40.) Let us go on step by step, and you will know. ‘Once you held “adegree of justifying faith, short of the full assurance of faith, theabiding witness of the Spirit, or the clear perception that Christabideth in him.”’ And so I hold still, and have done for some years. ‘And yet you afterwards warned all not to think they werejustified before they had a clear assurance that God had forgiventheir sins.’ I did so. ‘What difference there is between this clear assurance, and that full assurance and clear perception, I knownot.’ Sir, I will tell you. The one is an assurance that my sins areforgiven, clear at first, but soon clouded with doubt or fear. Theother is such a plerophory or full assurance that I am forgiven, andso clear a perception that Christ abideth in me, as utterly excludesall doubt and fear, and leaves them no place, no, not for an hour. So that the difference between them is as great as the differencebetween the light of the morning and that of the midday sun.

9. On the second proposition you remark (1) that I ‘ought to havesaid, the merits of Christ are (not the sole cause, but) the sole meritorious cause of this our justification.’ (page 41); (2) That ‘St. Paul and the Church, by justifying faith, mean, faith in the gospel and merits of Christ.’ The very thing; so I contend, in flatopposition to those who say they mean only the object of this faith. Upon the third proposition, ‘By our being justified by faith only,both St. Paul and the Church mean, that the condition of ourjustification is faith alone, and not good works;’ you say, ‘Neither of them mean any such thing. You greatly wrong them, inascribing so mischievous a sentiment to them.’ (Ibid.) Let me begyou, Sir, to have patience, and calmly to consider, (1.) What I meanby this proposition. Why should you any longer run as uncertainly, and fight as one that beateth the air (2.) What is advancedtouching the sentiments of the Church, in the tract referred to above. Till you have done this, it would be mere loss of time todispute with you on this head. I waive, therefore, for the present, the consideration of some of your following pages. Only I cannot quite pass over that (I believe, new) assertion, ‘that the Thirteenth Article, entitled, “Of Works done before Justification,” does not speak of works done before justification, but of works before grace, which is a very different thing!’ (page 45). I beseech you, Sir, to consider the Eleventh, Twelfth, and Thirteenth Articles, just as they lie, in one view: And you cannot but see that it is as absolutely impossible to maintain that proposition, as it is to prove that the Eleventh and Twelfth Articles speak not of justification, but of some very different thing. 10. Against that part of the fourth proposition, ‘Faith is a sure trust which a man hath, that Christ loved him and died for him,’ you object, ‘This definition is absurd; as it supposes that such a sure trust can be in one who does not repent of his sins.’ (page 48). I suppose quite the contrary, as I have declared over and over; nor, therefore, is there any such danger as you apprehend.

But you say, ‘There is nothing distinguishing enough in this to point out the true justifying faith.’ (ibid.) I grant it; supposing a man were to write a book, and say this of it, and no more. But did you ever see any treatise of mine, wherein I said this of faith, and no more nothing whereby to distinguish true faith from false Touching this Journal, your own quotations prove the contrary. Yea, and I everywhere insist, that we are to distinguish them by their fruits, by inward and outward righteousness, by the peace of God filling and ruling the heart, and by patient, active joy in the Holy Ghost. You conclude this point: ‘I have now, Sir, examined at large your account of justification; and, I hope, fully refuted the several articles in which you have comprised it’ (page 49). We differ in our judgment. I do not apprehend you have refuted any one proposition of the four. You have, indeed, amended the second, by adding the word meritorious; for which I give you thanks. 11. You next give what you style, ‘the Christian scheme of justification;’ (page 50;) and afterwards point out the consequences which you apprehend to have attended the preaching justification by faith; the Third point into which I was to inquire. You open the cause thus: ‘The denying the necessity of good works, as the condition of justification, directly draws after it, or rather includes in it, all manner of impiety and vice. It has often perplexed and disturbed the minds of men, and in the last century occasioned great confusions in this nation. These are points which are ever liable to misconstructions, and have ever yet been more or less attended with them. And it appears from what you have lately published, that since you have preached the doctrine, it has had its old consequences, or rather worse ones; it has been more misunderstood, more perverted and abused, than ever.’ (Remarks, pp. 1-2.) ‘The denying the necessity of good works, as the condition of justification, draws after it, or rather includes in it, all manner of impiety and vice.’ Here stands the proposition; but where is the proof Till that appears, I simply say, It does not. ‘It has often perplexed and disturbed the minds of men.’ And so have many other points in St. Paul’s Epistles.

‘But these are points which are ever liable to misconstructions; and have ever yet, more or less, been attended with them.’ And what points of revealed religion are those which are not ever liable to misconstructions Or of what material point can we say, that it has not ever yet, more or less, been attended with them ‘In the last century it occasioned great confusions in this nation.’ It occasioned! No; in no wise. It is demonstrable, the occasions of those confusions were quite of another kind. ‘And it appears, that since you have preached the doctrine, it has had its old consequences, or rather worse. It has been more misunderstood, more perverted and abused, than ever.’ What! worse consequences than regicide, (which, you say, was the old one,) and making our whole land a field of blood Or has it been more perverted and abused than when (in your account) it overturned the whole frame both of Church and State 12. You go on: ‘The terms of the gospel are, repentance toward God, and faith toward our Lord Jesus Christ. But when we undervalue either of these terms, we involve the consciences of the weak in fatal perplexities; we give a handle to others to justify their impieties; we confirm the enemies of religion in their prejudices.’ (Page 2.) All this I grant. But it affects not me. For I do not undervalue either faith or repentance. ‘Was not irreligion and vice already prevailing enough in the nation, but we must -- throw snares in people's way, and root out the remains of piety and devotion, in the weak and well-meaning That this has been the case, your own confessions put beyond all doubt. And you even now hold and teach the principles from which these dangerous consequences do plainly and directly follow.’ (Page 3.)

‘Was not irreligion and vice already prevailing enough,’ (whether I have increased them, we will consider by and by,) ‘but we must throw snares in people’s way’ God forbid! My whole life is employed in taking those snares out of people's way, which the world and the devil had thrown there. ‘And root out the remains of piety and devotion in the weak and well-meaning’ Of whom speaketh the Prophet this of himself, or of some other man ‘Your own confessions put this beyond all doubt.’ What! that ‘I root out the remains of piety and devotion’ Not so. The sum of them all recited above amounts to this and no more: ‘That while my brother and I were absent from London, many weak men were tainted with wrong opinions, most of whom we recovered at our return; but even those who continued therein did, notwithstanding, continue to live a holier life than ever they did before they heard us preach.’ ‘And you even now hold the principles from which these dangerous consequences do plainly and directly follow.’ But I know not where to find these consequences, unless it be in your title-page. There indeed I read of the very fatal tendency of justification by faith only: ‘The divisions and perplexities of the Methodists, and the many errors relating both to faith and practice, which,’ as you conceive, ‘have already arisen among these deluded people.’ However, you ‘charitably believe, I was not aware of these consequences at first.’ (page 4). No, nor am I yet; though it is strange I should not, if they so naturally succeed that doctrine. I will go a step farther. I do not know, neither believe, that they ever did succeed that doctrine, unless perhaps accidentally, as they might have succeeded any doctrine whatsoever. And till the contrary is proved, those consequences cannot show that these principles are not true.

‘I was a little surprised, in going out of the room, at one who catched hold of me, and said abruptly, “I must speak with you, and will. I have sinned against light and against love.” (N. B. She was soon after, if not at that very time, a common prostitute.) “I have sinned beyond forgiveness. I have been cursing you in my heart, and blaspheming God, ever since I came here. I am damned: I know it: I feel it: I am in hell: I have hell in my heart.” I desired two or three who had confidence in God, to join in crying to him on her behalf. Immediately that horrible dread was taken away, and she began to see some dawnings of hope.’ (ii. 333.) ‘The attention of all was soon fixed on poor Lucretia Smith. One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled; and then broke out into cursing and blaspheming; then stamped, and struggled with incredible strength, so that four or five could scarce hold her; then cried out, ‘O eternity, eternity! O that I had no soul! O that I had never been born!” At last she faintly called on Christ to help her; and the violence of her pangs ceased.’ (ii. 347.) It should be remembered, that from that time to this, her conversation has been as becometh the gospel. ‘Thursday, December 25, I met with such a case as I do not remember either to have known or heard of before: Lucretia Smith (the same person), after many years’ mourning, (long before she heard of us,) was filled with peace and joy in believing. In the midst of this, without any discernible cause, such a cloud suddenly overwhelmed her, that she could not believe her sins were ever forgiven at all, nor that there was any such thing as forgiveness of sins. She could not believe that the Scriptures were true; that there was any heaven, or hell, or angel, or spirit, or any God. One more I have since found in the same state: But observe, neither of these continued therein; nor did I ever know one that did. So sure it is that all faith is the gift of God, which the moment he withdraws, the evil heart of unbelief will poison the whole soul.’ (ii. 410.)

To conclude this head: You roundly affirm, once for all, ‘The grossest corruptions have ever followed the spreading of this tenet. The greatest heats and animosities have been raised thereby. The wildest errors have been thus occasioned. And in proportion to its getting ground, it has never failed to perplex the weak, to harden the wicked, and to please the profane. Your Journal is a proof that these terrible consequences have of late prevailed, perhaps more than ever.’ (Page 51.) Suppose that Journal gives a true account of facts, (which you seem not to deny,) could you find there no other fruits of my preaching, than these terrible ones you here mention O who so blind, as he that will not see! [Matthew Henry on Jer. xx. See Swift's Polite Conversation, dial. 3.] 18. But that we may not still talk at large, let us bring this question into as narrow a compass as possible. Let us go no farther as to time, than seven years last past; as to place, than London and the parts adjoining; as to persons, than you and me, Thomas Church preaching one doctrine, John Wesley the other. Now then, let us consider with meekness and fear, what have been the consequences of each doctrine. You have preached justification by faith and works, at Battersea, and St. Ann's, Westminster; while I preached justification by faith alone, near Moorfields, and at Short's Gardens. I beseech you then to consider, in the secret of your heart, how many sinners have you converted to God By their fruits we shall know them. This is a plain rule. By this test let them be tried. How many outwardly and habitually wicked men have you brought to uniform habits of outward holiness It is an awful thought! Can you instance in a hundred in fifty in twenty in ten If not, take heed unto yourself and to your doctrine. It cannot be that both are right before God.

As for the ‘abilities, learning, and experience’ of Dr. Monro [John Monro (1715-91, Physician of Bethlehem Hospital 1751.] (page 70,) if you are personally acquainted with him, you do well to testify them. But if not, permit me to remind you of the old advice: -- Qualem commendes, etiam atque etiam aspice, ne mox Incutiant aliena tibi peccata pudorem. [Horace's Epistles, I. xviii.76: ‘Beware whom you commend, lest you should be blamed for the faults of another man.’] In endeavoring to account for the people’s recovery from those disorders, you say, ‘I shall not dispute how far prayer may have naturally a good effect.’ Nay, I am persuaded you will not dispute but it may have supernatural good effects also. ‘However, there is no need of supposing these recoveries miraculous.’ (page 71.) Who affirms there is I have set down the facts just as they were, passing no judgment upon them myself; (consequently, here is no foundation for the charge of enthusiasm;) and leaving every man else to judge as he pleases. 11. The next passage you quote as a proof of my enthusiasm, taking the whole together, runs thus: ‘After communicating at St. James’s, our parish church, I visited several of the sick. Most of them were ill of the spotted fever, which, they informed me, had been extremely mortal, few persons recovering from it. But God had said, “Hitherto shalt thou come.” I believe there was not one with whom we were, but recovered.’ (Journal, ii. 401-2.) On which you comment thus: ‘Here is indeed no intimation of any thing miraculous.’ No! not so much as an intimation! Then why is this cited as an instance of my enthusiasm Why, ‘You seem to desire to have it believed, that an extraordinary blessing attended your prayers; whereas, I believe they would not have failed of an equal blessing and success, had they had the prayers of their own parish Ministers.’ I believe this argument will have extraordinary success, if it convince any one that I am an enthusiast.

12. You add, ‘I shall give but one account more, and this is what you give of yourself.’ (Remarks, p. 72.) The sum whereof is, ‘At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.’ I did so. I assert the fact still. ‘Now, if these,’ you say, ‘are not miraculous cures, all this is rank enthusiasm.’ I will put your argument in form: -- He that believes those are miraculous cures which are not so is a rank enthusiast: But you believe those to be miraculous cures which are not so: Therefore, you are a rank enthusiast. Before I answer, I must know what you mean by miraculous. If you term everything so, which is not strictly accountable for by the ordinary course of natural causes, then I deny the latter part of the minor proposition. And unless you can make this good, unless you can prove the effects in question are strictly accountable for by the ordinary course of natural causes, your argument is nothing worth. You conclude this head with, ‘Can you work miracles All your present pretences to the Spirit, till they are proved by miracles, cannot be excused, or acquitted from enthusiasm.’ (Page 73.) My short answer is this: I pretend to the Spirit just so far as is essential to a state of salvation. And cannot I be acquitted from enthusiasm till I prove by miracles that I am in a state of salvation 13. We now draw to a period: ‘The consequences of Methodism,’ you say, that is, of our preaching this doctrine, ‘which have hitherto appeared, are bad enough to induce you to leave it. It has, in fact, introduced many disorders; enthusiasm, Antinomianism, Calvinism, a neglect and contempt of God’s ordinances, and almost all other duties.’ (Page 75.)

To Robert Young Date: March 4, 1745. Source: The Letters of John Wesley (1745) Author: John Wesley --- ROBERT YOUNG, -- I expect to see you, between this and Friday, and to hear from you that you are sensible of your fault. Otherwise, in pity to your soul, I shall be obliged to inform the Magistrates of your assaulting me yesterday in the street. -- I am Your real friend. To a Clerical Friend NEWCASTLE-UPON-TYNE, March 11, I 745. I have been drawing up this morning a short state of the case between the clergy and us: I leave you to make any such use of it as you believe will be to the glory of God. 1. About seven years since, we began preaching inward, present salvation as attainable by faith alone. 2. For preaching this doctrine we were forbidden to preach in the churches. 3. We then preached in private houses as occasion offered; and, when the houses could not contain the people, in the open air. 4. For this many of the clergy preached or printed against us as both heretics and schismatics. 5. Persons who were convinced of sin begged us to advise them more particularly how to flee from the wrath to come. We replied, if they would all come at one time (for they were numerous), we would endeavor it. 6. For this we were represented, both from the pulpit and the press (we have heard it with our ears, and seen it with our eyes), as introducing Popery, raising sedition, practicing both against Church and State; and all manner of evil was publicly said both of us and those who were accustomed to meet with us. 7. Finding some truth herein, viz. that some of those who so met together walked disorderly, we immediately desired them not to come to us any more. 8. And the more steady were desired to overlook the rest, that we might know if they walked according to the gospel. 9. But now several of the bishops began to speak against us, either in conversation or in public. 10. On this encouragement, several of the clergy stirred up the people to treat us as outlaws or mad dogs. 11. The people did so, both in Staffordshire, Cornwall, and many other places.

But you say, ‘They hereby cut off the most essential recommendation to heaven, virtue.’ What virtue That of self-murder; that of casting their own infants to be devoured by beasts or wolves; that of dragging at their chariot-wheels those whose only crimes were the love of their parents, or children, or country These Roman virtues our religion does cut off; it leaves no place for them. And a reasonable Deist will allow that these are not ‘the most essential recommendation to heaven.’ But it is far from cutting off any sort, degree, or instance of genuine virtue; all which is contained in the love of God and man, producing every divine and amiable temper. And this love we suppose (according to the Christian scheme) to flow from a sense of God’s love to us; which sense and persuasion of God’s love to man in Christ Jesus, particularly applied, we term faith -- a thing you seem to be totally unacquainted with. For it is not the faith whereof we speak, unless it be a ‘faith working by love,’ a faith ‘zealous of good works,’ careful to maintain, nay, to excel in them. Nor do we acknowledge him to have one grain of faith who is not continually doing good, who is not willing ‘to spend and be spent in doing all good, as he has opportunity, to all men.’ Whoever, therefore, they are that ‘throw aside good works, that suspend’ (as you prettily phrase it) ‘the hand of industry, become inactive, and leave all to Providence, without exercising either their heads or hands,’ they are no more led into this by any doctrine of ours than by the writings of Paul of Tarsus.

And yet ‘this unaccountable strange sect’ (so I believe we appear to you) ‘place no merit at all in good works.’ Most true. No, nor in faith neither (which you may think more unaccountable still); but only in ‘the blood of the everlasting covenant.’ We do assuredly hold (which I beg to leave with you, and to recommend to your deepest consideration) that there is no justification in your sense either by faith or works, or both together -- that is, that we are not pardoned and accepted with God for the merit of either or both, but only by the grace or free love of God, for the alone merits of His Son Jesus Christ. -- I am, sir, Your friend, though not admirer.

To Count Zinzendorf and the Moravian Brethren Date: LONDON, September 6, 1745. Source: The Letters of John Wesley (1745) Author: John Wesley --- TO THAT PART OF THE PEOPLE CALLED METHODISTS WHO ARE COMMONLY STYLED THE MORAVIAN BRETHREN. You declare, in the Daily Advertiser of August 2 (by your humble servant James Hutton), that Mr. John and Charles Wesley are both in the plain way of false teaching and deceiving souls; that you cannot but be suspicious, at the same time they preach perfection, they are willful servants of sin; and that you fear you shall see them running with their heads against the wall for a punishment of their high spirits. You declare at the same time, if a controversy should arise from this declaration, you will not meddle with it in any way. That is, you strike a man on the head as hard as you can, and then declare you will not fight. You are safe! No controversy will arise on my part from any declaration of this kind. Your unusual conduct does not hinder me from still embracing you with candor and love, and commending you to Him who is able to make you perfect in every good work; for whose sake I am, and trust ever to remain, Your brother and servant.

I. 3. You will give me leave (writing as a friend rather than a disputant) to invert the order of your objections, and to begin with the third, because I conceive it may be answered in fewest words. The substance of it is this: ‘If in fact you can work such signs and wonders as were wrought by the Apostles, then you are entitled (notwithstanding what I might otherwise object) to the implicit faith due to one of that order.’ A few lines after, you cite a case related in the Third Journal, p. 88, [See Journal ii. 290-1, Oct. 12, 1739.] and add: ‘If you prove this to be the fact, to the satisfaction of wise and good men, then I believe no wise and good men will oppose you any longer. Let me therefore rest it upon your conscience, either to prove this matter of fact or to retract it. If upon mature examination it shall appear that designing people imposed upon you, or that hysterical women were imposed upon themselves, acknowledge your zeal outran your wisdom.’ 4. Surely I would. But what if, on such examination, it shall appear that there was no imposition of either kind, to be satisfied of which I waited three years before I told the story What if it appear, by the only method which I can conceive, the deposition of three or four eye-and earwitnesses, that the matter of fact was just as it is there related, so far as men can judge from their eyes and ears Will it follow that I am entitled to demand the implicit faith which was due to an apostle By no means. Nay, I know not that implicit faith was due to any or all of the Apostles put together. They were to prove their assertions by the written Word. You and I are to do the same. Without such proof I ought no more to have believed St. Peter himself than St. Peter's (pretended) successor.

5. I conceive, therefore, this whole demand, common as it is, of proving our doctrine by miracles, proceeds from a double mistake: (1) A supposition that what we preach is not provable from Scripture; for if it be, what need we farther witnesses ‘To the law and to the testimony!' (2) An imagination that a doctrine not provable by Scripture might nevertheless be proved by miracles. I believe not. I receive the written Word as the whole and sole rule of my faith. II. 6. Perhaps what you object to my phraseology may be likewise answered in few words. I thoroughly agree that it is best to ‘use the most common words, and that in the most obvious sense’; and have been diligently laboring after this very thing for little less than twenty years. I am not conscious of using any uncommon word or any word in an uncommon sense; but I cannot call those uncommon words which are the constant language of Holy Writ. These I purposely use, desiring always to express Scripture sense in Scripture phrase. And this I apprehend myself to do when I speak of salvation as a present thing. How often does our Lord Himself do thus! how often His Apostles, St. Paul particularly! Insomuch that I doubt whether we can find six texts in the New Testament, perhaps not three, where it is otherwise taken. 7. The term ‘faith’ I likewise use in the scriptural sense, meaning thereby ‘the evidence of things not seen.’ And that it is scriptural appears to me a sufficient defense of any way of speaking whatever. For, however the propriety of those expressions may vary which occur in the writings of men, I cannot but think those which are found in the Book of God will be equally proper in all ages. But let us look back, as you desire, to the age of the Apostles. And if it appear that the state of religion now is, according to your own representation of it, the same in substance as it was then, it will follow that the same expressions are just as proper now as they were in the apostolic age.

8. ‘At the time of the first preaching of the gospel’ (as you justly observe) ‘both Jews and Gentiles were very negligent of internal holiness, but laid great stress on external rites and certain actions, which, if they performed according to the due forms of their respective religions, they doubted not but those works would render them acceptable to God. The Apostles therefore thought they could not express themselves too warmly against so wicked a persuasion, and often declare that we cannot be made righteous by works (that is, not by such outward works as were intended to commute for inward holiness), but “by faith in Christ” (that is, by becoming Christians both in principle and practice).’ 9. I have often thought the same thing; namely, that the Apostles used the expression ‘salvation by faith’ (importing inward holiness by the knowledge of God) in direct opposition to the then common persuasion of salvation by works -- that is, going to heaven by outward works, without any inward holiness at all. 10. And is not this persuasion as common now as it was in the time of the Apostles We must needs go out of the world, or we cannot doubt it. Does not every one of our Churches (to speak a sad truth) afford us abundant instances of those who are as negligent of internal holiness as either the Jews or ancient Gentiles were And do not these at this day lay so great a stress on certain external rites, that, if they perform them according to the due forms of their respective communities, they doubt not but those works will render them acceptable to God You and I therefore cannot express ourselves too warmly against so wicked a persuasion; nor can we express ourselves against it in more proper terms than those the Apostles used to that very end. It cannot be denied that this apostolical language is also the language of our own Church. But I waive this. What is scriptural in any Church, I hold fast; for the rest, I let it go. III. 11. But the main point remains: you think the doctrines I hold are not founded on Holy Writ. Before we inquire into this, I would just touch on some parts of that abstract of them which you have given.

‘Faith (instead of being a rational assent and moral virtue, for the attainment of which men ought to yield the utmost attention and industry) is altogether supernatural and the immediate gift of God.’ I believe (1) that a rational assent to the truth of the Bible is one ingredient of Christian faith; (2) that Christian faith is a moral virtue in that sense wherein hope and charity are; (3) that men ought to yield the utmost attention and industry for the attainment of it; and yet (4) that this, as every Christian grace, is properly supernatural, is an immediate gift of God, which He commonly gives in the use of such means as He hath ordained. I believe it is generally given in an instant: but not arbitrarily, in your sense of the word; not without any regard to the fitness (I should say the previous qualifications) of the recipient. 12. ‘When a man is pardoned, it is immediately notified to him by the Holy Ghost, and that, not by His imperceptibly working a godly assurance, but by such attestation as is easily discernible from reason or fancy.’ I do not deny that God imperceptibly works in some a gradually increasing assurance of His love; but I am equally certain He works in others a full assurance thereof in one moment. And I suppose, however this godly assurance be wrought, it is easily discernible from bare reason or fancy. ‘Upon this infallible notification he is saved, is become perfect, so that he cannot commit sin.’ I do not say this notification is infallible in that sense, that none believe they have it who indeed have it not; neither do I say that a man is perfect in love the moment he is born of God by faith. But even then I believe, if he keepeth himself, he cloth not commit (outward) sin. 13. ‘This first sowing of the first seed of faith you cannot conceive to be other than instantaneous (ordinarily), whether you consider experience, or the Word of God, or the very nature of the thing. Whereas all these appear to me to be against you. To begin with experience: I believe myself to have as steady a faith in a pardoning God as you can have; and yet I do not remember the exact day when it was first given.’

Perhaps not. Yours may be another of those exempt cases which were allowed before. But ‘the experience,’ you say, ‘of all the pious persons’ you ‘are acquainted with is the very same with’ yours. You will not be displeased with my speaking freely. How many truly pious persons are you so intimately acquainted with as to be able to interrogate them on the subject with twenty with ten If so, you are far happier than I was for many years at Oxford. You will naturally ask, with how many truly pious persons am I acquainted, on the other hand. I speak the truth in Christ, I lie not: I am acquainted with more than twelve or thirteen hundred persons, whom I believe to be truly pious, and not on slight grounds, and who have severally testified to me with their own mouths that they do know the day when the love of God was first shed abroad in their hearts and when His Spirit first witnessed with their spirits that they were the children of God. Now, if you are determined to think all these liars or fools, this is no evidence to you; but to me it is strong evidence, who have for some years known the men and their communication. 14. As to the Word of God, you well observe, ‘We are not to frame doctrines by the sound of particular texts, but the general tenor of Scripture, soberly studied and consistently interpreted.’ Touching the instances you give, I would just remark: (1) To have sin is one thing; to commit sin is another. (2) In one particular text it is said, ‘Ye are saved by hope’; perhaps in one more (though I remember it not), ‘Ye are saved by repentance or holiness.’ But the general tenor of Scripture, consistently interpreted, declares, ‘We are saved by faith.’ (3) Will either the general tenor of Scripture or your own conscience allow you to say that faith is the gift of God in no other or higher sense than riches are (4) I entirely agree with you that the children of light walk by the joint light of reason, Scripture, and the Holy Ghost.

15. ‘But the Word of God appears to' you 'to be manifestly against such an instantaneous giving of faith, because it speaks of growth in grace and faith as owing to the slow methods of instruction.’ So do I. But this is not the question. We are speaking, not of the progress, but of the first rise of faith. ‘It directs the gentle instilling of faith by long labor and pious industry.’ Not the first instilling; and we speak not now of the continuance or increase of it. ‘It compares even God's part of the work to the slow produce of vegetables, that, while one plants and another waters, it is God all the while who goes on giving the increase.’ Very true. But the seed must first be sown before it can increase at all. Therefore all the texts which relate to the subsequent increase are quite wide of the present question. Perhaps your thinking the nature of the thing to be so clearly against me may arise from your not clearly apprehending it. That you do not, I gather from your own words: ‘It is the nature of faith to be a full and practical assent to truth.’ Surely no. This definition does in no wise express the nature of Christian faith. Christian, saving faith is a divine conviction of invisible things; a supernatural conviction of the things of God, with a filial confidence in His love. Now, a man may have a full assent to the truth of the Bible (probably attained by the slow steps you mention), yea, an assent which has some influence on his practice, and yet not have one grain of this faith. 16. I should be glad to know to which writings in particular of the last age you would refer me for a thorough discussion of the Calvinistical points. I want to have those points fully settled, having seen so little yet wrote on the most important of them with such clearness and strength as one would desire.

Agreeably to those ancient records, by ‘Christian’ or ‘justifying faith’ I always meant faith preceded by repentance and accompanied or followed by obedience. So I always preached; so I spoke and wrote. But my warm adversaries from the very beginning stopped their ears, cried out, ‘An heretic! An heretic!’ and so ran upon me at once. 21. But I let them alone: you are the person I want, and whom I have been seeking for many years. You have understanding to discern and mildness to repeat (what would otherwise be) unpleasing truths. Smite me friendly and reprove me: it shall be a precious balm; it shall not break my head. I am deeply convinced that I know nothing yet as I ought to know. Fourteen years ago I said (with Mr. Norris [Wesley read Norris on Faith and Practice in 1729 (Journal, i. 89n), and his Christian Prudence on the way to Georgia (ibid. i. 125, 126d). In the last paragraph of Reflections upon the Conduct of Human Life with reference to Learning and Knowledge. Extracted from Mr. Norris (1734), he speaks of reading books that ‘are rather persuasive than instructive; such as warm, kindle, and enlarge the affections, and awaken the divine sense in the soul; as being convinced, by every day's experience, that I have more need of heat than of light.’ See letter of March 14, 1756.]), ‘I want heat more than light’; but now I know not which I want most. Perhaps God will enlighten me by your words. O speak and spare not! At least, you will have the thanks and prayers of Your obliged and affectionate servant.

Having myself no knowledge of the General, I took the liberty to make this offer to you. I have no interest herein; but I should rejoice to serve as I am able my King and country. If it be judged that this will be of no real service, let the proposal die and be forgotten. But I beg you, sir, to believe that I have the same glorious cause, for which you have shown so becoming a zeal, earnestly at heart [The Mayor sent a message the following day saying that he would 'communicate my proposal to the General, and return me his answer as soon as possible.' Wesley preached near the camp several times. See Journal, iii. 218-19.]; and that therefore I am, with warm respect, sir, Your most obedient servant.

To Westley Hall Source: The Letters of John Wesley (1745) Author: John Wesley --- LONDON, December, 30, 1745. DEAR BROTHER, -- Now you act the part of a friend. It has been long our desire that you would speak freely. And we will do the same. What we know not yet, may God reveal to us! You think, first, that we undertake to defend some things which are not defensible by the Word of God. You instance in three; on each of which we will explain ourselves as clearly as we can. 1. ‘That the validity of our ministry depends on a succession supposed to be from the Apostles, and a commission derived from the Pope of Rome and his successors or dependants.’ We believe it would not be right for us to administer either baptism or the Lord's supper unless we had a commission so to do from those bishops whom we apprehend to be in a succession from the Apostles. And yet we allow these bishops are the successors of those who were dependent on the Bishop of Rome. But we would be glad to know on what reasons you believe this to be inconsistent with the Word of God. 2. ‘That there is an outward priesthood, and consequently an outward sacrifice, ordained and offered by the Bishop of Rome, and his successors or dependents, in the Church of England, as vicars and viceregents of Christ.’ We believe there is, and always was, in every Christian Church (whether dependent on the Bishop of Rome or not), an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ and stewards of the mysteries of God. On what grounds do you believe that Christ has abolished that priesthood or sacrifice 3. ‘That this Papal hierarchy and prelacy, which still continues in the Church of England, is of apostolical institution, and authorized thereby, though not by the written Word.’ We believe that the threefold order of ministers (which you seem to mean by Papal hierarchy and prelacy) is not only authorized by its apostolical institution, but also by the written Word. Yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary.

4. When I say, ‘The Apostles themselves were to prove their assertions by the written Word,’ I mean the word written before their time, the Law and the Prophets; and so they did. I do not believe the case of Averel Spenser [See for this paragraph the letter of Sept. 28, sect. 4, where Wesley says the Apostles ‘were to prove their assertions by the written Word. You and I are to do the same.’ ‘John Smith’ refers to a teacher who ‘gives out that the Spirit of God gives visible attestations to his ministry by miraculous works (for surely the casting out of devils may be called so, if anything can)’ (see Journal, ii. 291). Charles Wesley says on Oct. 6, 1739 (Journal, i. 186), Averel Spenser of Bristol, ‘one that received faith last night, came to day and declared it.’] was natural; yet, when I kneeled down by her bedside, I had no thought at all of God's then giving any ‘attestation to my ministry.’ But I asked of God to deliver an afflicted soul; and He did deliver her. Nevertheless, I desire none to receive my words, unless they are confirmed by Scripture and reason. And if they are, they ought to be received, though Averel Spenser had never been born. 5. That we ought not to relate a purely natural case in the Scripture terms that express our Lord's miracles, that low and common things are generally improper to be told in Scripture phrase, that scriptural words which are obsolete or which have changed their signification are not to be used familiarly, as neither those technical terms which were peculiar to the controversies of those days, I can easily apprehend. But I cannot apprehend that 'salvation’ or ‘justification’ is a term of this sort; and much less that ‘faith’ and ‘works,’ or ‘spirit’ and ‘flesh,’ are synonymous terms with ‘Christianity’ and ‘Judaism.’ I know this has frequently been affirmed; but I do not know that it has been proved.

One, indeed, of this kind I was reading yesterday, which is exceeding clear and strong. You will easily pardon my transcribing part of his words. They are in St. Austin’s Confessions: ‘Intravi in intima mea, duce Te: et potui, quoniam factus es adjutor meus. Intravi et vidi qualicunque oculo animae meae, supra eundem oculum animae meae, supra mentem meam, lucem Domini incommutabilem: non hanc vulgarem, conspicuam omni carni; nec quasi ex eodem genere grandior erat, -- non hoc illa erat, sed aliud; aliud valde ab istis omnibus. Nec ita erat supra mentem meam, sicut -- coelum super terrain. Sed superior, quia ipsa fecit me. Qui novit veritatem, novit eam. Et qui novit eam, novit aeternitatem. Charitas novit eam. ‘O aeterna Veritas! Tu es Deus meus! Tibi suspiro die ac nocte. Et cum Te primum cognovi, Tu assumpsisti me, ut viderem esse, quod viderem. Et reverberasti infirmitatem aspectus mei, radians in me vehementer; et contremui amore et horrore: et inveni me longe esse a Te. Et dixi, Nunquid nihil est veritas Et clamasti de longinquo: Immo vero; Ego sum, qui sum. Et audivi, sicut auditur in corde, et non erat prorsus uncle dubitarem. Faciliusque dubitarem vivere me, quam non esse veritatem. (Lib. VII. cap. x.)

I do not, therefore, I will not, shift the question; though I know many who desire I should. I know the proposition I have to prove, and I will not move an hair’s breadth from it. It is this: ‘No man can be a true Christian without such an inspiration of the Holy Ghost as fills his heart with peace and joy and love, which he who perceives not has it not.’ This is the point for which alone I contend; and this I take to be the very foundation of Christianity. 14. The answer, therefore, which you think we ought to give, is that we do give to the charge of our adversaries: ‘Our singularities (if you will style them so) are fundamental and of the essence of Christianity’; therefore we must ‘preach them with such diligence and zeal as if the whole of Christianity depended upon them.’ 15. It would doubtless be wrong to insist thus on these things if they were ‘not necessary to final salvation’; but we believe they are, unless in the case of invincible ignorance. In this case, undoubtedly many thousands are saved who never heard of these doctrines; and I am inclined to think this was our own case, both at Oxford and for some time after. Yet I doubt not but, had we been called hence, God would first, by this inspiration of His Spirit, have wrought in our hearts that holy love without which none can enter into glory. 16. I was aware of the seeming contradiction you mention at the very time when I wrote the sentence. But it is only a seeming one: for it is true that, from May 24, 1738, ‘wherever I was desired to preach, salvation by faith was my only theme’ -- that is, such a love of God and man as produces all inward and outward holiness, and springs from a conviction, wrought in us by the Holy Ghost, of the pardoning love of God; and that, when I was told, ‘You must preach no more in this church,’ it was commonly added, ‘because you preach such doctrine!’ And it is equally true that ‘it was for preaching the love of God and man that several of the clergy forbade me their pulpits’ before that time, before May 24, before I either preached or knew salvation by faith.

17. We are at length come to the real state of the question between the Methodists (so called) and their opponents. ‘Is there perceptible inspiration, or is there not Is there such a thing (if we divide the question into its parts) as faith producing peace, and joy, and love, and inward (as well as outward) holiness Is that faith which is productive of these fruits wrought in us by the Holy Ghost, or not And is he in whom they are wrought necessarily conscious of them, or is he not’ These are the points on which I am ready to join issue with any serious and candid man. Such I believe you to be. If, therefore, I knew on which of those you desired my thoughts, I would give you them freely, such as they are; or (if you desire it) on any collateral question. The best light I have I am ready to impart; and am ready to receive farther light from you. My time, indeed, is so short that I cannot answer your letters so particularly or so correctly as I would. But I am persuaded you will excuse many defects where you believe the design is good. I want to know what, as yet, I know not. May God teach it me by you, or by whom He pleaseth! ‘Search me, O Lord, and prove me! Try out my reins and my heart! Look well if there be error or wickedness in me; and lead me in the way everlasting!’

To Mrs. Hutton Date: LONDON, January 18, 1746. Source: The Letters of John Wesley (1746) Author: John Wesley --- MADAM,--I believe I may undertake for Mr. Piers [The Rev. Henry Piers.] that he will stand reproved when I speak to him, which I will as soon as I can. Joseph Pimm (the husband of Katharine Pimm) told me yesterday that he had given the printer an answer to the paper published by his wife. I am obliged to you for not being ready to believe it. [Evidently some slander against Wesley.] I pray God to repay sevenfold into yours and Mr. Hutton's bosom all the kindness you have so often shown to one who must always acknowledge himself Your much obliged servant.

5. I fear neither you nor I have attained to this. I believe brotherly love might have found a better construction than that of unfairness, art, or disingenuity, to have put either on my not answering every part of your book (a thing which never once entered my thoughts), or on my not reciting all the words of those parts which I did answer. I cannot yet perceive any blame herein. I still account it fair and ingenuous to pass over both what I believe is right and what I believe is not dangerously wrong. Neither can I see any disingenuity at all in quoting only that part of any sentence against which I conceive the objection lies; nor in abridging any part of any treatise to which I reply, whether in the author's or in my own words. 6. If, indeed, it were so abridged as to alter the sense, this would be unfair. And if this were designedly done, it would be artful and disingenuous. But I am not conscious of having done this at all; although you speak as if I had done it a thousand times. And yet I cannot undertake now either to transcribe your whole book or every page or paragraph which I answer. But I must generally abridge before I reply; and that not only to save time (of which I have none to spare), but often to make the argument clearer, which is best understood when couched in few words. 7. You complain also of my mentioning all at once sentences which you placed at a distance from each other. I do so; and I think it quite fair and ingenuous to lay together what was before scattered abroad. For instance: you now speak of the conditions of Justification in the eighteenth and following pages; again, from the eighty-ninth to the hundred and second; and yet again, in the hundred and twenty-seventh page. Now, I have not leisure to follow you to and fro. Therefore what I say on one head I set in one place.

I. 1. This premised, I come to the letter itself. I begin, as before, with the case of the Moravians; of whom you say: ‘I collected together the character which you had given of these men, the errors and vices which you had charged upon them, and the mischiefs . . . they had done among your followers. And I proved that in several respects you had been the occasion of this mischief, and are therefore in some measure accountable for it. Let us see what answer you give to all this. ‘With regard to the denying degrees in faith, you mentioned“that the Moravian Church was cleared from this mistake.” But did you not mention this as one of the tenets of the Moravians Do you not say that you “could not agree with Mr. Spangenberg that none has any faith so long as he is liable to any doubt or fear” Do you not represent Mr. Molther and other Moravians in England as teaching the same In short, I have not charged the Moravian Church with anything, but only repeat after you. And if you have accused them when you knew them to be guiltless, you must bear the blame. ‘“They do use the ordinances of God with reverence and godly fear.” You have charged Mr. Spangenberg and Mr. Molther with teaching that we ought to abstain from them. And the same you say in general of the Moravian Brethren in your letter to them. “But Mr. Molther was quickly after recalled into Germany.” This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings. Nor, indeed, can you consistently with your next words: “The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said; which in all probability they would have done had they not leaned to the same opinion.” ‘You “never knew but one of the Moravian Church affirm that a believer does not grow in holiness.” But who was this No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay too much regard.’ (Second Letter, p. 79) 2. This is the whole of your reply to this part of my answer. I will now consider it part by part.

First. ‘With regard to the denying degrees in faith, you mentioned“that the Moravian Church was cleared from this mistake.” But did you not mention this as one of the tenets of the Moravians' No; not of the Moravians in general. ‘Do you not say that you “could not agree with Mr. Spangenberg that none has any faith so long as he is liable to any doubt or fear”’ I do say so still. But Spangenberg is not the Moravian Church. ‘Do you not represent Mr. Molther and other Moravians in England as teaching the same’ I do; three or four in all. But neither are these the Moravian Church. ‘In short, I have not charged the Moravian Church with anything, but only repeat after you.’ Indeed you have, in the very case before us. You charge them with denying degrees in faith. I do not charge them herewith. I openly cleared them from any such charge near six years ago. ‘If, therefore, you have accused them when you knew them to be guiltless, you must bear the blame.’ In this case I must entreat you to bear it in my stead; for I have not accused them -- the Moravian Church. It is you that have accused them. I have again and again declared they are not guilty.

Secondly. ‘“They do use the ordinances of God with reverence and godly fear.” You have charged Mr. Spangenberg and Mr. Molther with teaching that we ought to abstain from them.’ ‘That we’ No. That unbelievers ought. The assertion relates to them only. ‘And the same you say in general of the Moravian Brethren in your letter.’ I say they hold that unbelievers ought to abstain from them. But yet I know and bear witness they use them themselves, and that ‘with reverence and godly fear.’ ‘“Mr. Molther was quickly after recalled to Germany.” This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings.’ I do not say so, because I am not sure; but I believe it was out of a dislike to some of his proceedings, if not of his doctrines too. ‘Nor, indeed, can you consistently with your next words: “The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said”’ relating to this head. They did privately disclaim what he had said of degrees in faith. But I think that was not enough. And I still believe they would have done more ‘had they not leaned themselves to the same opinion’ touching the ordinances. Thirdly. ‘You “never knew but one of the Moravian Church affirm that a believer does not grow in holiness.” But who was this No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay “too much regard.”’ Do you apprehend where the stress of the argument lies I never heard one Moravian affirm this but the Count alone; and him only once, and that once was in the heat of dispute. And hence I inferred it is not a doctrine of the Moravian Church; nay, I doubt whether it be the Count’s own settled judgment.

9. ‘“The Moravians excel in sweetness of behaviour.” What! though they use guile and dissimulation’ Yes. ‘“Where is their multitude of errors” In your own Journal. I have taken the pains to place them in one view in my Remarks; the justness of which, with all your art, you cannot disprove.’ You have taken the pains to transcribe many words, all of which together amount to this--that they, generally, hold Universal Salvation, and are partly Antinomians (in opinion), partly Quietists, The justness of some of your remarks, if I mistake not, has been pretty fully disproved. As to what you speak of my art, subtlety, and so on, in this and many other places, I look upon it as neither better nor worse than a civil way of calling names. ‘“To this multitude of crimes I am also an utter stranger.” Then you have charged them wrongfully. What do you account guile, &c.’ (Second Letter, p. 84.) I account guile, despising self-denial even in the smallest points, and teaching that those who have not the assurance of faith may not use the ordinances of God, the Lord’s Supper in particular (this is the real, unaggravated charge), to be faults which cannot be excused. But I do not account them all together ‘a multitude of crimes.’ I conceive this is a vehement hyperbole. ‘The honor of religion,’ said you, ‘and virtue trampled upon.’ I answered, ‘By whom Not by the Moravians.’ You reply, ‘And yet you have accused some of these as decrying all the means of grace.’ No. What I accused them of was teaching that an unbeliever (in their sense) ought to abstain from them. ‘“Neither did I know, or think, or say they were desperately wicked people.” Your Journal is before the world; to whom I appeal whether this has not so represented them.’ But how do you here represent your remark and my answer My paragraph runs thus:

However, since you persist to affirm that I am guilty of the contradictions you charged upon me (page 87), I think there cannot be a sufficient reply without reciting the several instances. 12. (1) ‘You commend them (the Moravians) for loving one another; and yet charge them with biting and devouring one another.’ I answered, ‘Them! Whom Not the Moravians, but the English brethren of Fetter Lane before their union with the Moravians. Herein, then, is no shadow of contradiction; for the two sentences do not relate to the same persons.’ You reply, 'Would you, then, have us to think that so much anger and contradiction reigned among your Methodists' I 'would have you think' this is nothing to the purpose. Prove the contradiction, and you speak to the point. 'It is plain they had before this been perverted by the Moravians, and that they were unwilling to be taught by any others.' They--that is, nearly half of the Society. But here is no proof of the contradiction still. (2) ‘You say, “They had wellnigh destroyed brotherly love from among us, partly by cautions against natural love, partly by occasioning almost continual disputes.”’ So they had; but we had then no connection with them. Neither, therefore, does this contradict their loving one another. You reply, ‘As if they can truly love each other who teach you not to do it and stir up divisions and disturbances among you.’ You should say, if you would repeat after me, ‘Who caution you against natural love and occasion many disputes among you.’ Well; allowing they do this (which is utterly wrong), yet where is the contradiction Yet they may love one another. (3) ‘You praise them for using no diversions but such as become saints; and yet say’ (I recite the whole sentence), '"I have heard some of you affirm that Christian salvation implies liberty to conform to the world, by joining in worldly diversions in order to do good."' And both these are true. The Moravians in general 'use no diversions but such as become saints'; and yet I have heard some of them affirm, in contradiction to their own practice, that 'one then mentioned did well when he joined in playing at tennis in order to do good.' To this you make no reply. Silence, then, consents that there is no contradiction here.

13. However, you add, ‘Had you shown me mistaken in any point you have attempted to reply to, still you confess errors and wickedness enough among the Moravians to render your account of them very inconsistent. But you have not succeeded in any one answer. You have not shown that I have in any one instance misquoted you, or misunderstood the character you had given of them, or argued falsely from what you had said of them. And truly, sir, all you have done has been caviling at a few particulars. But the argument I was urging all this while you quite forgot.’ Sir, if it be so, you do me too much honor in setting pen to paper again. But is it so Have I all this while quite forgot the argument you was urging I hope not. I seem to remember you was urging some argument to prove that I ‘fall not only into inconsistencies, but direct contradictions’ (Remarks, p. 21); and that I showed you mistaken, not only in one, but in every point which you advanced as such; that I did not confess any such errors or wickedness of the Moravians as rendered my account of them self-inconsistent; that I ‘succeeded’ in more than ‘one answer’ to the objections you had urged against it; and that I showed you had ‘misquoted or misunderstood the character I had given of them,’ or ‘argued falsely from it,’ not properly ‘in one instance,’ but from the beginning to the end. Yet this I think it incumbent upon me to say, that whereinsoever I have contributed, directly or indirectly, to the spreading of anything evil, which is or has been among the Moravians, I am sorry for it, and hereby ask pardon both of God and all the world. II. 1. I think it appears, by what you have yourself observed, that on the second head, Justification by Faith, I allow in the beginning of the Farther Appeal almost as much as you contend for. I desire leave to cite part of that passage again, that we may come as near each other as possible. I would just subjoin a few words on each head, which I hope may remove more difficulties out of the way:

‘That justification, whereof our Articles and Homilies speak, means present pardon and acceptance with God; who therein “declares His righteousness,” or mercy, “by” or “for the remission of sins that are past.”’ I say, past; for I cannot find anything in the Bible of the remission of sins past, present, and to come. ‘I believe the condition of this is faith; I mean, not only that without faith we cannot be justified, but also that, as soon as any one has true faith, in that moment he is justified.’ You take the word ‘condition’ in the former sense only, as that without which we cannot be justified. In this sense of the word, I think we may allow that there are several conditions of justification. ‘Good works follow this faith, but cannot go before it. Much less can sanctification, which implies a continued course of good works springing from holiness of heart.’ Yet such a course is without doubt absolutely necessary to our continuance in a state of justification. ‘It is allowed that repentance and "fruits meet for repentance" go before faith. Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment; and by “fruits meet for repentance,” forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and in general obeying Him according to the measure of grace which we have received. But these I cannot as yet term good works, because they do not spring from faith and the love of God.’ Although the same works are then good, when they are performed by ‘those who have believed.’ ‘Faith in general is a divine, supernatural ’e (evidence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine ’e that God “was in Christ reconciling the world unto Himself,” but a sure trust and confidence that Christ died for my sins, that He loved me and gave Himself for me. And, the moment a penitent sinner thus believes, God pardons and absolves him.’ I say a penitent sinner, because justifying faith cannot exist without previous repentance.

‘Yet, although both repentance and the fruits thereof are in some sense necessary before justification, neither the one nor the other is necessary in the same sense or in the same degree with faith. Not in the same degree. For in whatever moment a man believes (in the Christian sense of the word) he is justified. But it is not so at whatever moment he repents or brings forth any or all the fruits of repentance. Consequently none of these are necessary to justification in the same degree with faith. ‘Nor in the same sense. For none of these has so direct, immediate a relation to justification as faith. This is proximately necessary thereto; repentance remotely, as it is necessary to faith.’ (So the error of the press is to be corrected.) ‘And the fruits of repentance still more remotely, as they are necessary to the increase or continuance of repentance. And even in this sense they are only necessary on supposition--if there be time and opportunity for them: for in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance.’ 2. Thus far I believe we are nearly agreed. But on those words, -- ‘Far other qualifications are required in order to our standing before God in glory than were required in order to His giving us faith and pardon. In order to this, nothing is indispensably required but repentance or conviction of sin. But in order to the other it is indispensably required that we be fully cleansed from all sin,’ - you remark, ‘Here, I apprehend, are two great mistakes: (1) you make too little necessary before pardon; (2) too much afterward. You confine repentance within too narrow limits, and extend holiness beyond its just bounds. ‘(1) By repentance you mean only conviction of sin. But this is a very partial account of it. Every child that has learned his Catechism can tell, that forsaking of sin is included in it; living in obedience to God’s will, when there is opportunity; and, even when there is not, a sincere desire and purpose to do so, and a faith in God’s mercies through Christ Jesus.’ (Second Letter, p. 92.)

I had said, ‘In order to God's giving us faith and pardon, nothing is indispensably required but repentance’--that is, ‘conviction of sin, producing real desires and sincere resolutions of amendment.’ But you ‘apprehend that I am here in a great mistake’; that I give ‘a very partial account of repentance’; that I ought to 'include therein a sincere desire and purpose' to obey God. I do: I have said so expressly. And ‘living in obedience to God's will, when there is opportunity.’ Very well; but I here speak of what is indispensably required--that is, whether there is opportunity of actual obedience or no. ‘And a faith in God's mercies through Christ Jesus.’ A very great mistake indeed! -- my not including faith in that repentance which I say is indispensably required in order to faith! ‘(2) You make sinless perfection necessary after justification, in order to make us meet for glory.’ And who does not Indeed, men do not agree in the time. Some believe it is attained before death; some in the article of death; some in an after-state, in the Mystic or the Popish purgatory. But all writers whom I have ever seen till now (the Romish themselves not excepted) agree that we must be 'fully cleansed from all sin' before we can enter into glory. 3. After what has already been allowed, I cannot think it needful to dispute farther on the head of Justification. Rather suffer me to close this part of our debate by transcribing what I assent to from that clear recapitulation of your sentiments which you have given in pages 45 and 46: -- ‘(1) Justification is the act of God, pardoning our sins and receiving us again to His favor. This was free in Him, because undeserved by us; undeserved, because we had transgressed His law, and could not, nor even can now, perfectly fulfill it. ‘(2) We cannot, therefore, be justified by our works; because this would be to be justified by some merit of our own. Much less can we be justified by an external show of religion or by any superstitious observances.

‘(3) The life and death of our Lord is the sole meritorious cause of this mercy, which must be firmly believed and trusted in by us. Our faith therefore in Him, though not more meritorious than any other of our actions, yet has a nearer relation to the promises of pardon through Him, and is the mean and instrument whereby we embrace and receive them. ‘(4) True faith must be lively and productive of good works, which are its proper fruits, the marks whereby it is known. ‘(5) Works really good are such as are commanded by God (springing from faith), done by the aid of His Holy Spirit, with good designs and to good ends. These may be considered as internal or external. ‘(6) The inward ones, such as hope, trust, fear, and love of God and our neighbor -- which may be more properly termed “good dispositions” and (are branches of) sanctification -- must always be joined with faith, and consequently be conditions present in justification, though they are not the means or instruments of receiving it. ‘(7) The outward’ (which are more properly termed good works), 'though there be no immediate opportunity of practicing them, and therefore a sincere desire and resolution to perform them be sufficient for the present, yet must follow after as soon as occasion offers, and will then be necessary conditions of preserving our justification. ‘(8) There is a justification conveyed to us in our baptism; or, properly, this state is then begun. But, should we fall into sins, we cannot regain it without true faith and repentance, which implies (as its fruits) a forsaking of our sins and amendment of our whole life.’ I have only one circumstance farther to add -- namely, that I am not newly convinced of these things. For this is the doctrine which I have continually taught for eight or nine years last past; only I abstained from the word ‘condition’ perhaps more scrupulously than was needful.

5. You next ‘take the pains to lay before the reader an instance or two of confusion, &c.’ The first I read thus: -- ‘While we were at the room, Mrs. Jones, sitting at home, took the Bible to read; but on a sudden threw it away, saying, “I am good enough; I will never read or pray more.” She was in the same mind when I came, often repeating, “I used to think I was full of sin and that I sinned in everything I did; but now I know better: I am a good Christian; I never did any harm in my life; I don’t desire to be any better than I am.” She spoke many things to the same effect, plainly showing that the spirit of pride and of lies had the full dominion over her. I asked, “Do you desire to be healed” She said, “I am whole.”“But do you desire to be saved” She replied, “I am saved; I ail nothing; I am happy.” ‘This is one of the fruits of the present salvation and sinless perfection taught by you among the weak and ignorant.’ (Page 11.) I should wonder if the scarecrow of Sinless Perfection was not brought in some way or other. But to the point: You here repeat a relation as from me, and that ‘in confirmation,’ you say, ‘of your own veracity,’ and yet leave out both the beginning of that relation, part of the middle, and the end of it. I begin thus: ‘Sun. 11. -- I met with a surprising instance of the power of the devil’ (Journal, ii. 415). These words, of all others, should not have been left out, being a key to all that follows. In the middle of the relation, immediately after the words ‘I am happy,’ I add, ‘Yet it was easy to discern she was in the most violent agony both of body and mind; sweating exceedingly, notwithstanding the severe frost, and not continuing in the same posture a moment,’ -- a plain proof that this was no instance of presumption, nor a natural fruit of any teaching whatever.

‘I am to examine,’ you say, ‘how far you have cleared yourself of enthusiasm. My account of this you set down, making as many alterations and omissions as there are lines.’ (Page 120.) Perhaps more; for I never designed to recite the whole, but only the material part of it. ‘If you did not wholly approve of it, why would you not let me know what you disliked in it’ Because I do not love many words. Therefore, when the argument stood thus, ‘He that does this is an enthusiast; but you do this,’ I was generally content with answering the second proposition, and leaving the first as I found it. ‘I laid this charge against you and the Methodists in general; between you every part of the character has been verified.’ I answer for one; let the rest answer for themselves, if they have not better employment. That the question between us may be the more fully understood, I shall briefly compare together (1) your remarks; (2) my answer; (3) your reply, though still I cannot promise to repeat your words at length. 2. You remark: ‘Though you would be thought an enemy to enthusiasm and presumption, yet in both you are far from being inferior to the Moravians, or indeed to any others’ (page 60). Strong assertions! ‘Not inferior to any others’ not to the French prophets or John of Leyden! (1) ‘Enthusiasm is a false persuasion of an extraordinary divine assistance, which leads men to such conduct as is only to be justified by the supposition of such assistance.’ I answer, ‘Before this touches me, you are to prove (which I conceive you have not done yet) that my conduct is such as is only to be justified by the supposition of such assistance.’ [See letter of Feb. 2, 1745, sect. III. 5.] You reply, ‘This, I think, is proved in the preceding tract’ (page 120). I think not. Let men of candor judge. Yet I am persuaded there was such an assistance at some times. You have also to prove that this was a false persuasion. You remark: (2) ‘An enthusiast is, then, sincere, but mistaken’ (page 61). I answered, ‘That I am mistaken remains to be proved.’ You reply, ‘The world must judge.’ Agreed, if by ‘the world’ you mean men of reason and religion.

And yet I believe I yielded too much, and what might too much favor your assertion that ‘there is a great difference between particular providences and such extraordinary interpositions.’ Pray, sir, show me what this difference is. It is a subject that deserves your coolest thoughts. ‘I know no ground to hope or pray for such immediate reliefs. These things must be represented either as common accidents or as miracles.’ I do not thoroughly understand your terms. What is a common accident that a sparrow falls to the ground, or something more inconsiderable than the hairs of your head Is there no medium between accident and miracle If there be, what is that medium When we are agreed with regard to these few points, I shall be glad to resume the subject. 6. The fourth instance of my enthusiasm was this, that I ‘related judgments inflicted on my opposers.’ As to Mr. Molther, I must observe once more that I do believe there was a particular providence in his sickness. But I do not believe (nor did I design to insinuate) that it was a judgment for opposing me. You go on: ‘Again you mention, “as an awful providence, the case of a poor wretch who was last week cursing and blaspheming, and had boasted to many that he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid His hand upon him, and on Sunday he was buried.”’ (Remarks, pp. 66-7.) I answered, ‘I look on this as a manifest judgment of God on an hardened sinner for his complicated wickedness.’ [See letter of Feb. 2, 1745, sect. III. 9.] You reply, ‘Add, if you please, “His laboring with all his might to hinder the word of God.” Here, therefore, is a confessed judgment for his opposition to you.’ (Second Letter, p. 133.) There is for his thus opposing with curses and blasphemy. This was part of his complicated wickedness. Here, then, you ‘think I plead guilty.’ Not of enthusiasm, till you prove this was not ‘an awful providence.’

‘Again: “One was just going to beat his wife (which he frequently did), when God smote him in a moment; so that his hand dropped, and he fell down upon the ground, having no more strength than a new-born child.” Have we any warrant, either from Scripture or the common dispensations of Providence, to interpret misfortunes of this nature as judgments' (Remarks, p. 67.) I answered, ‘Can you, sir, consider this as one of the common dispensations of Providence Have you known a parallel one in your life But it was never cited by me (as it is by you) as an immediate punishment on a man for opposing me.’ [Ibid.] You reply, ‘As if what is not common, or what I have not known, must be a miraculous judgement.’ I believe it was, whether miraculous or no, a judgment mixed with mercy.

I am glad you give me an occasion of reviewing this answer; for, upon reflection, I do not like it at all. It grants you more than I can in conscience do. As it can be proved by abundance of witnesses that these cures were frequently (indeed almost always) the instantaneous consequences of prayer, your inference is just. I cannot, dare not affirm that they were purely natural. I believe they were not. I believe many of them were wrought by the supernatural power of God; that of John Haydon in particular (I fix on this, and will join issue with you upon it when you please): and yet this is not barefaced enthusiasm. Nor can you prove it any enthusiasm at all, unless you can prove that this is falsely ascribed to a supernatural power. ‘The next case,’ you say, ‘relates to the spotted fever, which you represent as being extremely mortal; but you believe there was not one with whom you were but recovered. I allowed that here is no intimation of anything miraculous.’ (Remarks, pp. 71-2.) ‘You ask, “Why, then, is this cited as an instance of my enthusiasm” [See letter of Feb. 2. 1745, sect. III, II.] You sure cannot think that false presences to miracles are the whole of enthusiasm.’ No; but I think they are that part of enthusiasm which you here undertook to prove upon me. You are here to prove that I ‘boast of curing bodily distempers by prayer without the use of other means’ (page 71). ‘But if there is no intimation in my account of anything miraculous or that proper remedies had not been applied, how is this a proof that I boast of curing bodily distempers without applying any remedies at all ‘But you seem to desire to have it believed that an extraordinary blessing attended your prayers. Whereas, if the circumstances could be particularly inquired into, most probably it would appear that either the fury of the distemper was abated, or the persons you visited were seized with it in a more favorable degree, or were, by reason of a good constitution, more capable of going through it. Neither do I believe that they would have failed of an equal blessing and success had they had the assistance and prayers of their own parish ministers.’

There, sir, now I have done as you require; I have quoted your whole remark. But does all this prove that I ‘boast of curing bodily distempers by prayer without the use of any other means’ If you say, Although it does not prove this, it proves that ‘you seem to desire to have it believed that an extraordinary blessing attended your prayers,’ and this is another sort of enthusiasm, it is very well: so it does not prove the conclusion you designed; but it proves another, which is as good! 11. The last two instances of my enthusiasm which you bring (pages 72-3) I had summed up in two lines, thus: ‘At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.’ [Ibid., sect. III. 12.] But since you say I ‘must not hope to escape so; these instances must once more be laid before me particularly’ (Second Letter, p. 140), I must yield to necessity and set them down from the beginning to the end: -- ‘Saturday, March 21. I explained in the evening the 33rd chapter of Ezekiel, in applying which I was seized with such a pain in my side I could not speak. I knew my remedy, and immediately kneeled down. In a moment the pain was gone.’ (Journal, ii. 437.) ‘Friday, May 8. I found myself much out of order. However, I made shift to preach in the evening; but on Saturday my bodily strength failed, so that for several hours I could scarce lift up my head. Sunday, 10. I was obliged to lie down most part of the day, being easy only in that posture. In the evening, beside the pain in my back and head, and the fever which still continued upon me, just as I began to pray I was seized with such a cough that I could hardly speak. At the same time came strongly into my mind, “These signs shall follow them that believe.” I called on Jesus aloud to “increase my faith” and to “confirm the word of His grace.” While I was speaking, my pain vanished away, the fever left me, my bodily strength returned, and for many weeks I felt neither weakness nor pain. “Unto Thee, O Lord, do I give thanks.”’ (ii. 454-5.)

V. 1. I have in some measure explained myself on the head of miracles in the Third Part of the Farther Appeal. But, since you repeat the demand (though without taking any notice of the arguments there advanced), I will endeavor once more to give you a distinct, full, and determinate answer. And (1) I acknowledge that I have seen with my eyes and heard with my ears several things which, to the best of my judgment, cannot be accounted for by the ordinary course of natural causes, and which I therefore believe ought to be ‘ascribed to the extraordinary interposition of God.’ If any man choose to style these miracles, I reclaim not. I have diligently inquired into the facts. I have weighed the preceding and following circumstances. I have strove to account for them in a natural way. I could not without doing violence to my reason. Not to go far back, I am clearly persuaded that the sudden deliverance of John Haydon was one instance of this kind, and my own recovery on May 10 another. I cannot account for either of these in a natural way. Therefore I believe they were both supernatural.

Suppose, now, that this were real fact: perhaps you would scarce have patience to hear the account of it, but would cut it short in the midst with, ‘Do you tell this as something supernatural Then miracles are not ceased.’ But if you should venture to ask, ‘Where was this, and who was the person that prayed’ and it was answered, ‘At the Foundery near Moorfields; the person who prayed was Mr. Wesley,’ -- what a damp comes at once! What a weight falls on your mind at the very first setting out! It is well if you have any heart or desire to move one step farther. Or if you should, what a strong additional propensity do you now feel to deny the fact! And is there not a ready excuse for so doing -- ‘Oh, they who tell the story are doubtless his own people; most of whom, we may be sure, will say anything for him, and the rest will believe anything!’ But if you at length allowed the fact, might you not find means to account for it by natural causes ‘Great crowds, violent heats, with obstructions and irregularities of the blood and spirits’ will do wonders. If you could not but allow it was more than natural, might not some plausible reason be found for ranking it among the lying wonders, for ascribing it to the devil rather than God And if, after all, you was convinced it was the finger of God, must you not still bring every doctrine advanced to the law and to the testimony, the only sure and infallible test of all What, then, is the use of this continual demand, ‘Show us a sign, and we will believe’ What will you believe I hope no more than is written in the Book of God. And thus far you might venture to believe, even without a miracle.

(1) From the year 1725 to 1729 I preached much, but saw no fruit of my labor. Indeed, it could not be that I should: for I neither laid the foundation of repentance nor of believing the gospel; taking it for granted that all to whom I preached were believers and that many of them ‘needed no repentance.’ (2) From the year 1729 to 1734, laying a deeper foundation of repentance, I saw a little fruit. But it was only a little; and no wonder: for I did not preach faith in the blood of the covenant. (3) From 1734 to 1738, speaking more of faith in Christ, I saw more fruit of my preaching and visiting from house to house than ever I had done before; though I know not if any of those who were outwardly reformed were inwardly and thoroughly converted to God. (4) From 1738 to this time, -- speaking continually of Jesus Christ; laying Him only for the foundation of the whole building, making Him all in all, the first and the last; preaching only on this plan, ‘The kingdom of God is at hand; repent ye, and believe the gospel,’ -- the ‘word of God ran’ as fire among the stubble; it ‘was glorified’ more and more; multitudes crying out, ‘What must we do to be saved’ and afterwards witnessing, ‘By grace we are saved through faith.’ (5) I considered deeply with myself what I ought to do -- whether to declare the things I had seen or not. I consulted the most serious friends I had. They all agreed I ought to declare them; that the work itself was of such a kind as ought in no wise to be concealed; and, indeed, that the unusual circumstances now attending it made it impossible that it should. (6) This very difficulty occurred: ‘Will not my speaking of this be boasting at least, will it not be accounted so’ They replied: ‘If you speak of it as your own work, it will be vanity and boasting all over; but if you ascribe it wholly to God, if you give Him all the praise, it will not.

5. Concerning the gate of religion (if it may be allowed so to speak)--the true, Christian, saving faith--we believe it implies abundantly more than an assent to the truth of the Bible. ‘Even the devils believe that Christ was born of a virgin, that He wrought all kinds of miracles, that for our sakes He suffered a most painful death to redeem us from death everlasting. These Articles of our faith the very devils believe, and so they believe all that is written in the Old and New Testament. And yet, for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith. The right and true Christian faith is, not only to believe that the Holy Scriptures and the Articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation through Christ.’ Perhaps it may be expressed more clearly thus: ‘A sure trust and confidence which a man hath in God that by the merits of Christ his sins are forgiven and he reconciled to the favor of God.’ For giving this account of Christian faith (as well as the preceding account of repentance, both which I have here also purposely described in the very terms of the Homilies), I have been again and again for near these eight years past accused of enthusiasm; sometimes by those who spoke to my face either in conversation or from the pulpit; but more frequently by those who chose to speak in my absence, and not seldom from the press. I wait for those who judge this to be enthusiasm to bring forth their strong reasons. Till then I must continue to account all these the ‘words of truth and soberness.’

4. The case of many who subscribe to the Eleventh and following Articles I cannot yet think is exactly the same with the case of Mr. Whitefield and me subscribing the Seventeenth; for each of us can truly say, ‘I subscribe this Article in that which I believe from my heart is its plain, grammatical meaning.’ Twenty years ago I subscribed the Fifteenth Article likewise, in its plain, unforced, grammatical meaning. And whatever I do not now believe in this sense I will on no terms subscribe at all. 5. I speak variously, doubtless, on various occasions; but I hope not inconsistently. Concerning the seeming inconsistency which you mention, permit me to observe briefly, (1) That I have seen many things which I believe were miraculous; yet I desire none to believe my words any farther than they are confirmed by Scripture and reason. And thus far I disclaim miracles. (2) That I believe ‘he that marrieth doeth well; but he that doth not (being a believer) doeth better.’ [Wesley's critic said: ‘In one paragraph you allow it lawful for good people to marry; in another, you say all should refrain who can, and that all the children of God can.’ See Works, xi. 456n, for Wesley's Thoughts on Marriage and a Single Life (1743).] However, I have doubts concerning the tract on this head, which I have not yet leisure to weigh thoroughly. (3) That a newly justified person has at once, in that hour, power over all sin, and finds from that hour the work of God in his soul slowly and gradually increasing. And (lastly) That many, who while they have faith cannot doubt, do afterwards doubt whether they ever had it or no. Yea, many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday: and yet those same persons at other times doubt whether they ever had any such attestation -- nay, perhaps more than doubt, perhaps wholly deny, all that God has ever done for their souls; inasmuch as, in ‘this hour and power of darkness,’ they cannot believe they ever saw light.

6. I think St. Austin’s description of his own case (whether it prove anything more or less) greatly illustrates that light, that assurance of faith, whereof we are now speaking. He does not appear, in writing this confession to God, to have had any adversary in view, nor to use any rhetorical heightening at all; but to express the naked experience of his heart, and that in as plain and unmetaphorical words as the nature of the thing would bear. [In his reply to the letter of Dec. 30, 1745, sect. 8, ‘Smith’ thought Augustine ‘flighty and injudicious; . . . the same impetuosity of temper which made him so profligate a rake whilst a sinner made him so flighty and rapturous when he became a saint.’] 7. I believe firmly, and that in the most literal sense, that ‘without God we can do nothing’; that we cannot think, or speak, or move an hand or an eye without the concurrence of the divine energy; and that all our natural faculties are God's gift, nor can the meanest be exerted without the assistance of His Spirit. What, then, do I mean by saying that faith, hope, and love are not the effect of any or all our natural faculties I mean this: that, supposing a man to be now void of faith and hope and love, he cannot effect any degree of them in himself by any possible exertion of his understanding and of any or all his other natural faculties, though he should enjoy them in the utmost perfection. A distinct power from God, not implied in any of these, is indispensably necessary before it is possible he should arrive at the very lowest degree of Christian faith or hope or love. In order to his having any of these (which, on this very consideration, I suppose St. Paul terms the ‘fruits of the Spirit’) he must be created anew, thoroughly and inwardly changed by the operation of the Spirit of God; by a power equivalent to that which raises the dead and which calls the things which are not as though they were.

To Benjamin Ingham Date: September 8, 1746. Source: The Letters of John Wesley (1746) Author: John Wesley --- MY DEAR BROTHER, -- On Tuesday last I light upon a letter of yours in Devonshire, which I understand has been a great traveler. I think it is the part of brotherly love to mention to you some points therein wherein I doubt whether you are not a little mistaken; if I mistake, you will set me right. You say, -- 1. ‘First, as to stillness: The thing meant hereby is that man cannot attain to salvation by his own wisdom, strength, righteousness, goodness, merits, or works; that therefore, when he applies to God for it, he is to cast away all dependence upon everything of his own, and, trusting only to the mercy of God through the merits of Christ, in true poverty of spirit to resign himself up to the will of God, and thus quietly wait for His salvation.’ I conceive this to be the first mistake. I have nothing to object to this stillness. I never did oppose this in word or deed. But this is not ‘the thing meant thereby,’ either by Molther, or the Moravians, or the English Brethren, at the time that I (and you at Mr. Bowers’s) opposed them. 2. ‘That the Brethren teach that people who are seeking after salvation are all the while to sit still and do nothing --that they are not to read, hear, or pray -- is altogether false.' This I apprehend to be a second mistake. Whatever the Brethren do now, they did teach thus, and that explicitly, in the years 1739 and 1740. In particular, Mr. Brown, Mr. Bowers, Mr. Bell, Mr. Bray, and Mr. Simpson,[John Simpson. See Journal, ii. 343, iii-243, iv. 231.] then with the Moravians. Many of their words I heard with my own ears; many more I received from those who did so. And Mr. Molther himself, on December 31, 1739, said to me, in many and plain words, that the way to attain faith is ‘to be still -- that is: ‘Not to use (what we term) the means of grace; ‘Not to go to church; ‘Not to communicate; ‘Not to fast; ‘Not to use so much private prayer; ‘Not to read the Scriptures; ‘Not to do temporal good; and ‘Not to attempt to do spiritual good.’

These things I myself heard him speak, as I am ready to give upon oath whenever required. You ought not, therefore, to say, ‘This is altogether false,’ on the bare denial of Mr. Molther or any other. 3. ‘Some of Fetter Lane Society, when the difference broke out, spoke and acted very imprudently. But then, to lay the blame on the Moravian Church as if it were their fault is quite wrong.’ I think so too; and have said so in my answer to Mr. Church, published some time before you sent your letter.[See letter of Feb. a, 1745, sect. I. 2.] If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also; or if you think I ‘lay the fault of one man upon an whole community.’ 4. ‘As to the English that really were to blame, they confessed their faults and asked Mr. Wesley's pardon. And some of them, if I mistake not, did it with tears.’ I really think you do mistake again. I remember no such thing. Fifty persons and more spoke bitter things concerning me. One or two asked my pardon for so doing, but in so slight and cursory a manner that I do not so much as know who were the men, neither the time or place where it was done -- so far were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day.

To Joseph Cownley Date: BRISTOL, September 20, 1746. Source: The Letters of John Wesley (1746) Author: John Wesley --- MY DEAR BRETHREN, -- As many of you as have set your hands to the plough, see that you go on and look not back. The prize and the crown are before you; and in due time you shall reap if you faint not. Meantime fight the good fight of faith, enduring the cross and despising the shame. Beware that none of you return evil for evil or railing for railing, but contrariwise blessing. Show forth out of a loving heart your good conversation with meekness and wisdom. Avoid all disputes as you would avoid fire: so shall ye continue kindly affectioned one toward another. The God of peace be with you. -- I am Your affectionate brother.

To Mr. Howell Harris, At Trevecca, Near Hay, Brecknockshire. Free-James Erskine. Source: The Letters of John Wesley (1747) Author: John Wesley --- To ‘John Smith’ NEWCASTLE-UPON-TYNE, March 25, 1747. SIR, -- I. In your last I do not find much reason to complain either of tartness or bitterness. But is it so serious as the cause requires If it be asked, Ridentem dicere verum, Quis vetat' [Horace’s Satires, I, i. 24: ‘Yet may not truth in laughing guise be dressed’] 1. I think the nature of the things whereof we speak should forbid it. For surely it is a very serious concern whether we dwell in the eternal glory of God or in the everlasting fire prepared for the devil and his angels. 2. If those who subscribe the Eleventh and following Articles do subscribe in what they believe from their hearts to be the plain, unforced, grammatical meaning of the words, then they are clear before God. I trust you can answer for yourself herein; but you cannot for all our brethren. 3. I am glad that our dispute concerning commutations in religion proves to be ‘entirely verbal’: as we both agree (1) that abundance of those who bear the name of Christians put a part of religion for the whole -- generally some outward work or form of worship; (2) that whatever is thus put for the whole of religion -- in particular, where it is used to supersede or commute for the religion of the heart--it is no longer a part of it; it is gross irreligion, it is mere mockery of God.

But ‘it does abundance less harm.’ Perhaps not so, neither. ‘He that gathereth not with Me scattereth,’ more especially if he be a preacher. He must scatter from Him, if he does not gather souls to God. Therefore a lifeless, unconverting minister is the murderer-general of his parish. He enters not into the kingdom of heaven himself, and those that would enter in he suffers not. He stands in the gap between them and true religion. Because he has it not, they are easy without it. Dead form contents him, and why not them ‘Sure it is enough if we go as far as our guide!’ And if he is not outwardly vicious, he the more effectually secures them from all inward, solid virtue. How choice a factor for hell is this! destroying more souls than any Deist in the kingdom! I could not have blamed St. Chrysostom if he had only said, ‘Hell is paved with the skulls of such Christian priests!’ 13. I must be short on what remains. You suppose the impression made on men's minds by this irregular way of preaching is chiefly owing to ‘the force of novelty.’ I believe it was to obviate this very supposition that my preaching has so rarely made any impression at all till the novelty of it was over. When I had preached more than six score times at this town, I found scarce any effect; only that abundance of people heard, and gaped and stared, and went away much as they came. And it was one evening, while I was in doubt if I had not labored in vain, that such a blessing of God was given as has continued ever since, and I trust will be remembered unto many generations.

7. I am not one jot more concerned in instantaneous justification as your Lordship explains it -- namely, ‘A sudden, instantaneous justification, by which the person receives from God a certain seal of His salvation or an absolute assurance of being saved at last’ (Charge, p. 11). ‘Such an instantaneous working of the Holy Spirit as finishes the business of salvation once for all’ (ibid.). I neither teach nor believe it, and am therefore clear of all the consequences that may arise therefrom. I believe ‘a gradual improvement in grace and goodness,’I mean in the knowledge and love of God, is a good ‘testimony of our present sincerity towards God’; although I dare not say it is ‘the only true ground of humble assurance,’ or the only foundation on which a Christian builds his ‘hopes of acceptance and salvation.’ For I think ‘other foundation’ of these ‘can no man lay than that which is laid, even Jesus Christ.’ 8. To the charge of holding ‘sinless perfection,’ as your Lordship states it, I might likewise plead, Not guilty; seeing one ingredient thereof in your Lordship’s account is ‘freedom from temptation’ (page 17). Whereas I believe ‘there is no such perfection in this life as implies an entire deliverance from manifold temptations.’ But I will not decline the charge. I will repeat once more my coolest thoughts upon this head; and that in the very terms which I did several years ago, as I presume your Lordship cannot be ignorant: --

I presume you do not deny that a believer, one who has the witness in himself, may make ‘shipwreck of the faith,’ and consequently lose the witness (however it be explained) which he once had of his being a child of God The darkness which then covers his soul again, I ascribe (in part) to the energy of Satan, who evergei, ‘worketh,’ according to the Apostle, in the children of unbelief, whether they did once believe or no. And has he not much power even on the children of God -- to disturb, though not to destroy to throw fiery darts without number, especially against those who as yet are but weak in the faith to inject doubts and fears sometimes unbelieving, sometimes even blasphemous thoughts And how frequently will they be wounded thereby, if they have not put on the whole armor of God!

To his Brother Charles Date: BEERCROCOMB. July 31, 1747. Source: The Letters of John Wesley (1747) Author: John Wesley --- DEAR BROTHER,--Yesterday I was thinking on a desideratum among us, a genesis problematica on Justifying Faith. A skeleton of it, which you may fill up, or any one that has leisure, I have roughly set down. Is justifying faith a sense of pardon Negatur. I. Every one is deeply concerned to understand this question well: but preachers most of all; lest they should either make them sad whom God hath not made sad, or encourage them to say peace where there is no peace. Some years ago we heard nothing about either justifying faith or a sense of pardon: so that, when we did hear of them, the theme was quite new to us; and we might easily, especially in the heat and hurry of controversy, lean too much either to the one hand or to the other. II. By justifying faith I mean that faith which whosoever hath not is under the wrath and curse of God. By a sense of pardon I mean a distinct, explicit assurance that my sins are forgiven. I allow (1) that there is such an explicit assurance; (2) that it is the common privilege of real Christians; (3) that it is the proper Christian faith, which purifieth the heart and overcometh the world. But I cannot allow that justifying faith is such an assurance, or necessarily connected therewith. III. Because, if justifying faith necessarily implies such an explicit sense of pardon, then every one who has it not, and every one so long as he has it not, is under the wrath and under the curse of God. But this is a supposition contrary to Scripture as well as to experience. Contrary to Scripture (Isa. l.10; Acts x. 34). Contrary to experience: for Jonathan Reeves, &c. &c., had peace with God, no fear, no doubt, before they had that sense of pardon; and so have I frequently had. Again, the assertion that justifying faith is a sense of pardon is contrary to reason; it is flatly absurd. For how can a sense of our having received pardon be the condition of our receiving it

IV. If you object, (1) ‘Job, Thomas, St. Paul, &c., had this sense,’ I grant they had; but they were justified before they had it. (2) ‘We know fifteen hundred persons who have this assurance.’ Perhaps so; but this does not prove that they were not justified till they received it. (3) 'We have been exceedingly blessed in preaching this doctrine.' We have been blessed in preaching the great truths of the gospel; although we tacked to them, in the simplicity of our hearts, a proposition which was not true. (4) ‘But does not our Church give this account of justifying faith’ I am sure she does of saving or Christian faith; I think she does of justifying faith too. But to the law and testimony. All men may err; but the word of the Lord shall stand for ever.

To Ebenezer Blackwell Date: DUBLIN, August 13, 1747. Source: The Letters of John Wesley (1747) Author: John Wesley --- DEAR SIR, -- I have found a home in this strange land. I am at Mr. Lunell's just as at the Foundry; only that I have not such attendance here, for I meet the people at another part of the town. For natural sweetness of temper, for courtesy and hospitality, I have never seen any people like the Irish. Indeed, all I converse with are only English transplanted into another soil; and they are much mended by the removal, having left all their roughness and surliness behind them. They receive the word of God with all gladness and readiness of mind. The danger is that it should not take deep root, that it should be as seed falling on stony ground. But is there not the same danger in England also Do not you find it in London You have received the word with joy, and it begins to spring up; but how soon may it wither away! It does not properly take root till we are convinced of inward sin, till we begin to feel the entire corruption of our nature. I believe sometimes you have found a little of this. But you are in the hands of a good Physician; who, if you give yourself up to His guidance, will not only wound, but also make whole. Mr. Lunell and his family desire their best respects to Mrs. Blackwell and you. His daughter can rejoice in God her Saviour. They propose to spend the winter in England.--I am, dear sir, Your affectionate servant. I cannot forget Mrs. Dewal, whether I see her or not. To a Preacher [LONDON], November 1747. MY DEAR BROTHER,--In public speaking speak not one word against opinions of any kind. We are not to fight against notions but sins. Least of all should I advise you once to open your lips against Predestination. It would do more mischief than you are aware of. [See heading to letter of March 3.] Keep to our one point --present inward salvation by faith, by the divine evidence of sins forgiven. Your affectionate brother.

To Howell Harris Date: HOLYHEAD, February 28, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- MY DEAR BROTHER,--I presume you know how bitter Mr. Ellis (the minister here) used to be against the Methodists. On Friday he came to hear me preach, I believe with no friendly intention. Brother Swindells[Robert Swindells, a man of great zeal and fine spirit, was one of Wesley's devoted preachers for more than forty years. He did much for the poor, and sometimes gave even part of his own clothes to relieve distress. He suffered much, and died suddenly in 1782. See Atmore's Memorial, p. 409; and letter of Feb. 14, 1778, to Mrs. Johnson.] spoke a few words to him, whereupon he invited him to his house. Since then they have spent several hours together, and I believe his views of things are greatly changed. He commends you much for bringing the Methodists back to the Church; and at his request I have wrote a little thing to the same effect. He will translate it into Welsh, and then I design to print it both in Welsh and English: I will send you some as soon as I can, that you may disperse them when you see occasion. I thought it good to apprise you of this before. I know your heart is herein as my heart. O my brother, let us join hand in hand and fight our way through I I want all your prayers. I believe God has detained us here for the sake both of the minister and the people. Grace and peace be with you and yours.--I am, my dear brother, Your affectionate friend and brother.

To William Holland Date: DUBLIN, March 16, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- MY DEAR BROTHER,--The affair of which you had some account in London is likely to come to a good conclusion. Mr. Samuel Edwards has given Mr. Perronet a lease of the house in Skinner's Alley for three years. This Mr. Perronet transferred to me on Monday; on which I immediately wrote to Mr. Cennick, into whose hands I design to give it up with as little noise as possible. I could not be easy if I had two places to preach in and he none at all. I have not heard from you a long time. I trust you are at peace in Him that hath loved you, and that your heart is still with Your affectionate brother.

You say: (1) 'Either that notification was not so distinct.' It was so distinct that she could not then doubt. 'Or (2) Was notified to her by one of suspected credit, whom she could not believe.' Yes; she then believed, and knew it was the voice of God. 'Or (3) She was not of sound understanding if she disbelieved it.' When she disbelieved it, she was not. For as the serpent deceived Eve, so he then deceived her, fqeivrwn toV novmma aujth'". [See 2 Cor. xi. 3.] 'But could she possibly deny a plain matter of fact' You add, as if I have said so, 'Yes, in process of time she might, particularly if she drew back to perdition '; and then subjoin, 'But what is this evasive answer to the case of Hannah Richardson' I think, nothing at all. I never applied it to her case. She never denied her having had such a testimony. But after a time she doubted (as I said before) whether that testimony was true. 16. I presume Eve in paradise was at least equal in understanding with any of her posterity. Now, unto her God said, 'In the day that thou eatest of the tree of knowledge thou shalt surely die.' And doubtless 'this notification was as distinct and perceptible to her as the sun at noonday.' Yet after a time (perhaps only a few days) she utterly disbelieved it. You exclaim, 'Absurd! Impossible! There could be no such thing; as I shall prove immediately.' 'Either this notification was not so distinct as is pretended, or, if distinct, was notified by one of suspected credit, whom she could not believe. Or else, if it was both distinct and credible, she was not of sound understanding if she disbelieved it, nor of sound memory if she doubted of it.' Therefore the whole story is absurd and a self-inconsistent (not a cunningly devised) fable.

To William Holland Date: DUBLIN, April 20, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- MY DEAR BROTHER,--I hope you now find things more according to your desire than when I left London, and that she who is as your own soul is more reconciled than she was to the will of our Lord concerning you. The Brethren also, I presume, now leave you to act as you are persuaded in your own mind. I have had some trials myself lately from those who are in union with them. I seek for peace; but when I speak unto them thereof, they make themselves ready for battle.[See letter of Feb. 6.] I trust they will do me much good; for I cannot possibly fasten any kindness on them. They seem determined to believe not one word I say. So much the more may I confirm my love toward them. O my brother, this is good and profitable for our souls. May our Lord give us all the mind that was in Him!--I am Your affectionate brother.

5. I considered: 'What an advantage would it be to these poor enfeebled people, if they would leave off what so manifestly impairs their health, and thereby hurts their business also! Is there nothing equally cheap which they could use Yes, surely; and cheaper too. If they used English herbs in its stead (which would cost either nothing, or what is next to nothing), with the same bread, butter, and milk, they would save just the price of the tea. And hereby they might not only lessen their pain, but in some degree their poverty too; for they would be able to work (as well as to save) considerably more than they can do now. And by this means, if they are in debt, they might be more just, paying away what they either earned or saved. If they are not in debt, they might be more merciful, giving it away to them that want.' 6. I considered farther: 'What an advantage might this be, particularly in such a body of men as those are who are united together in these Societies, who are both so numerous and so poor! How much might be saved in so numerous a body, even in this single article of expense! And how greatly is all that can possibly be saved in every article wanted daily by those who have not even food convenient for them! '

16. If you are sincere in this plea, if you do not talk of your health while the real objection is your inclination, make a fair trial thus: (1) Take half a pint of milk every morning, with a little bread, not boiled, but warmed only; a man in tolerable health might double the quantity. (2) If this is too heavy, add as much water, and boil it together, with a spoonful of oatmeal. (3) If this agrees not, try half a pint, or a little more, of water-gruel, neither thick nor thin; not sweetened, for that may be apt to make him sick, but with a very little butter, salt, and bread. (4) If this disagrees, try sage, green balm, mint, or pennyroyal tea, infusing only so much of the herb as just to change the colour of the water. (5) Try two or three of these mixed in various proportions. (6) Try ten or twelve other English herbs. (7) Try foltron, a mixture of herbs to be had at many grocers', far healthier as well as cheaper than tea. (8) Try cocoa. If, after having tried each of these for a week or ten days, you find none of them will agree with your constitution, then use (weak green) tea again; but at the same time know that your having used it so long has brought you near the chambers of death. 17. II. 'I do not know,' says another, 'but tea may hurt me: but there is nothing saved by leaving it off; for I am sure other things cost full as much.' I pray, what other things Sack and sugar costs more; and so do ragouts, or pheasants, or ortolans. But what is this to the point We do not say all things are cheaper; but any of the things above mentioned are--at least, if prudently managed. Therefore, if you really desire to save what you can, you will drink tea no more. 18. 'Well, I do not design to buy any more myself; but where others drink it, there is nothing saved by my abstaining.'

I answer: (1) Yes, something is saved, though but little; especially if you tell them before, 'I shall not drink tea.' And many a little, you know, put together will make a great sum. (2) If the whole saved were ever so little, if it were but two mites, when you save this for God and your brethren's sake, it is much. (3) Your example in saving a little now may occasion the saving of more by-and-by. (4) It is not a little advantage which you may reap even now to your own soul, by habituating yourself not to be ashamed of being singular in a good thing; by taking up your cross, and denying yourself even in so small an instance; and by accustoming yourself to act on rational grounds, whether in a little matter or a great. 19. 'But what is saved will be no better employed.' Do you say this with regard to yourself or others If with regard to yourself, it will be your fault if you do not employ it better. I do not say you will, but I am sure you may; and if you do not, it is your own sin and your own shame. If with regard to others, how do you know that it will not be employed better I trust it will. It cannot be denied that it often has and that it always may be. And it is highly probable all who save anything from the best motive will lay it out to the best purpose. 20. 'As to example,' you say, 'I have lately been without hopes of doing any good by it.'

I answer: (1) This is no plea at all for your drinking tea at home. Therefore touch it not there, whatever you do abroad. (2) Where is the trouble given, even when you are abroad, if they drink tea, and you fill your cup with milk and water (3) Whatever trouble is taken is not for 'insignificant me,' but for that poor man who is half starved with cold and hunger; for that miserable woman who, while she is poisoning herself, wipes her mouth and says she does no evil--who will not believe the poison will hurt her, because it does not (sensibly at least) hurt you. O throw it away! Let her have one plea less for destroying her body, if not her soul, before the time! 25. You object farther, 'It is my desire to be unknown for any particularity, unless a peculiar love to the souls of those who are present.' And, I hope, to the souls of the absent too; yea, and to their bodies also, in a due proportion, that they may be healthy, and fed, and clothed, and warm, and may praise God for the consolation. 26. You subjoin: 'When I had left it off for some months, I was continually puzzled with, Why, What, &c.; and I have seen no good effects, but impertinent questions and answers and unedifying conversation about eating and drinking.'

2. The points we chiefly insisted upon were four. First, that orthodoxy, or right opinions, is at best but a very slender part of religion, if it can be allowed to be any part of it at all; that neither does religion consist in negatives, in bare harmlessness of any kind; nor merely in externals, in doing good, or using the means of grace, in works of piety (so called) or of charity: that it is nothing short of or different from 'the mind that was in Christ'; the image of God stamped upon the heart; inward righteousness, attended with the peace of God and 'joy in the Holy Ghost.' Secondly, that the only way under heaven to this religion is to 'repent and believe the gospel'; or (as the Apostle words it) 'repentance towards God and faith in our Lord Jesus Christ.' Thirdly, that by this faith, 'he that worketh not, but believeth on Him that justifieth the ungodly, is justified freely by His grace, through the redemption which is in Jesus Christ.' And, lastly, that 'being justified by faith,' we taste of the heaven to which we are going, we are holy and happy, we tread down sin and fear, and 'sit in heavenly places with Christ Jesus.' 3. Many of those who heard this began to cry out that we brought 'strange things to their ears'; that this was doctrine which they never heard before, or at least never regarded. They 'searched the Scriptures whether these things were so,' and acknowledged 'the truth as it is in Jesus.' Their hearts also were influenced as well as their understandings, and they determined to follow 'Jesus Christ and Him crucified.' 4. Immediately they were surrounded with difficulties: all the world rose up against them; neighbours, strangers, acquaintance, relations, friends, began to cry out amain,--'Be not righteous overmuch; why shouldest thou destroy thyself' Let not 'much religion make thee mad.'

8. An objection much more boldly and frequently urged is that 'all these bands are mere Popery.' I hope I need not pass an harder censure on those (most of them at least) who affirm this than that they talk of they know not what; they betray in themselves the most gross and shameful ignorance. Do not they yet know that the only Popish confession is the confession made by a single person to a priest--and this itself is in no wise condemned by our Church; nay, she recommends it in some cases. Whereas that we practice is the confession of several persons conjointly, not to a priest, but to each other. Consequently it has no analogy at all to Popish confession. But the truth is, this is a stale objection, which many people make against anything they do not like. It is all Popery out of hand. VII. 1. And yet, while most of these who were thus intimately joined together went on daily from faith to faith, some fell from the faith, either all at once, by falling into known wilful sin, or gradually, and almost insensibly, by giving way in what they called little things, by sins of omission, by yielding to heart-sins, or by not watching unto prayer. The exhortations and prayers used among the believers did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed, I separated them from the rest, and desired them to meet me apart on Saturday evenings. 2. At this hour all the hymns, exhortations, and prayers are adapted to their circumstances; being wholly suited to those who did see God, but have now lost sight of the light of His countenance, and who mourn after Him and refuse to be comforted till they know He has healed their backsliding.

1. You begin your Preface by observing that the Inquiry was intended to have been published some time ago; but, upon reflection, you resolved to 'give out first some sketch of what you was projecting' (page 1), and accordingly 'published the Introductory Discourse' by itself, though 'foreseeing it would encounter all the opposition that prejudice, bigotry, and superstition are ever prepared to give to all inquiries' of this nature (page 2). But it was your 'comfort that this would excite candid inquirers to weigh the merit and consequences of it' (page 3). 2. The consequences of it are tolerably plain, even to free the good people of England from all that prejudice, bigotry, and superstition vulgarly called Christianity. But it is not so plain that 'this is the sole expedient which can secure the Protestant religion against the efforts of Rome' (ibid.). It may be doubted whether Deism is the sole expedient to secure us against Popery; for some are of opinion there are persons in the world who are neither Deists, nor Papists. 3. You open the cause artfully enough by a quotation from Mr. Locke (page 4). But we are agreed to build our faith on no man's authority. His reasons will be considered in their place. 'Those who have written against his and your opinion,' you say, 'have shown great eagerness, but little knowledge of the question; urged by the hopes of honours, and prepared to fight for every establishment that offers such pay to its defenders' (page 5). I have not read one of these; yet I would fain believe that neither the hope of honour nor the desire of pay was the sole, or indeed the main, motive that urged either them or you to engage in writing.

9. But, waiving this, I grant 'the single point in dispute is, whether the testimony of the Fathers be a sufficient ground to believe that miraculous gifts subsisted at all after the days of the Apostles' (page 27). But with this you interweave another question--whether the Fathers were not all fools or knaves: in treating of which you strongly intimate (1) that such gifts did never subsist, and (2) that the Apostles were equally wise and good with the 'wonder-workers' (your favourite term) that followed them. When, therefore, you add, 'My opinion is this--that, after our Lord's ascension, the extraordinary gifts He had promised were poured out on the Apostles, and the other primary instruments of planting the gospel, in order to enable them to overrule the inveterate prejudices both of the Jews and Gentiles, and to bear up against the discouraging shocks of popular rage and persecution' (page 28)--I look upon all this to be mere grimace. You believe not one word of what you say; you cannot possibly, if you believe what you said before: for who can believe both the sides of a contradiction 10. However, I will suppose you do believe it, and will argue with you from your own words. But first let us have a few more of them: 'In process of time, as miraculous powers began to be less and less wanted, so they began gradually to decline, till they were finally withdrawn' (page 29); 'And this may probably be thought to have happened while some of the Apostles were still living.' These were given, you say, to the first planters of the gospel, 'in order to enable them to overrule the inveterate prejudices both of Jews and Gentiles and to bear up against the shocks of persecution.' Thus far we are agreed. They were given for these ends. But if you allow this, you cannot suppose, consistently with yourself, that they were withdrawn till these ends were fully answered. So long, therefore, as those prejudices subsisted, and Christians were exposed to the shocks of persecution, you cannot deny but there was the same occasion for those powers to be continued as there was for their being given at first. And this, you say, is 'a postulatum which all people will grant, that they continued as long as they were necessary to the Church' (page II).

10. From page 127 to page 158 you relate miracles said to be wrought in the fourth century. I have no concern with these; but I must weigh an argument which you intermix therewith again and again. It is in substance this: 'If we cannot believe the miracles attested by the later Fathers, then we ought not to believe those which are attested by the earliest writers of the Church.' I answer: The consequence is not good, because the case is not the same with the one and with the other. Several objections which do not hold with regard to the earlier may lie against the later miracles,--drawn either from the improbability of the facts themselves, such as we have no precedent of in holy writ; from the incompetency of the instruments said to perform them, such as bones, relics, or departed saints; or from the gross 'credulity of a prejudiced or the dishonesty of an interested relater' (page 145). 11. One or other of these objections holds against most of the later though not the earlier miracles. And if only one holds, it is enough; it is ground sufficient for making the difference. If, therefore, it was true that there was not a single Father of the fourth age who was not equally pious with the best of the more ancient, still we might consistently reject most of the miracles of the fourth while we allowed those of the preceding ages, both because of the far greater improbability of the facts themselves and because of the incompetency of the instruments. (Page 159.) But it is not true that 'the Fathers of the fourth age' whom you mention were equally pious with the best of the preceding ages. Nay, according to your account (which I shall not now contest), they were not pious at all; for you say, 'They were wilful, habitual liars.' And if so, they had not a grain of piety. Now, that the earlier Fathers were not such has been shown at large; though, indeed, you complimented them with the same character. Consequently, whether these later Fathers are to be believed or no, we may safely believe the former, who dared not to do evil that good might come or to lie either for God or man.

But to the point: let us see how you will set about it. Why, thus: 'The tongue' (as you justly though keenly observe) 'has generally been considered as absolutely necessary to the use of speech; so that to hear men talk without it might easily pass for a miracle in that credulous age. Yet there was always room to doubt whether there was anything miraculous in it or not. But we have an instance in the present century which clears up all our doubts and entirely decides the question: I mean the case of a girl, born without a tongue, who talked as easily and distinctly as if she had had one; an account of which is given in the Memoirs of the Academy of Sciences at Paris.' (Ibid.) 14. And can you really believe this, that a girl 'spoke distinctly and easily' without any tongue at all And after avowing this belief, do you gravely talk of other men's credulity I wonder that such a volunteer in faith should stagger at anything. Doubtless, were it related as natural only, not miraculous, you could believe that a man might see without eyes. Surely there is something very peculiar in this--something extraordinary, though not miraculous--that a man who is too wise to believe the Bible should believe everything but the Bible I should swallow any tale, so God be out of the question, though ever so improbable, ever so impossible! 15. 'I have now,' you say, 'thrown together all which I had collected for the support of my argument' (page 187); after a lame recapitulation of which, you add with an air of triumph and satisfaction: 'I wish the Fathers the ablest advocates which Popery itself can afford; for Protestantism, I am sure, can supply none whom they would choose to retain in their cause--none who can defend them without contradicting their own profession and disgracing their own character, or produce anything but what deserves to be laughed at rather than answered' (pages 188-9).

You answer: 'This objection has no real weight with any who are acquainted with the condition of the Christians in those days.' You then enlarge (as it seems, with a peculiar pleasure) on the general contempt and odium they lay under from the first appearance of Christianity in the world till it was established by the civil power. (Pages 194-6.) 'In these circumstances it cannot be imagined,' you say, 'that men of figure and fortune would pay any attention to the apologies or writings of a sect so utterly despised' (page 197). But, sir, they were hated as well as despised; and that by the great vulgar as well as the small. And this very hatred would naturally prompt them to examine the ground of the challenges daily repeated by them they hated; were it only that, by discovering the fraud (which they wanted neither opportunity nor skill to do had there been any), they might have had a better presence for throwing the Christians to the lions than because the Nile did not or the Tiber did overflow. 3. You add: 'Much less can we believe that the Emperor or Senate of Rome should take any notice of those apologies, or even know, indeed, that any such were addressed to them' (ibid.). Why, sir, by your account, you would make us believe that all the Emperors and Senate together were as 'senseless, stupid a race of blockheads and brutes' as even the Christians themselves. But hold. You are going to prove it too. 'For,' say you, 'should the like case happen now, that any Methodist, Moravian, or French prophet' (right skilfully put together) 'should publish an apology for his brethren addressed to the King and Parliament, is it not wholly improbable that the Government would pay any regard to it' You should add (to make the parallel complete), 'or know that any such was addressed to them.'

5. However, you plunge on: 'Since, then, the Christians were not able to bear the expense of copying them' (whether the heathens were disposed to buy them or no is at present out of the question), 'there is great reason to believe that their apologies, how gravely soever addressed to Emperors and Senates, lay unknown for many years' (ibid.). There is no great reason to believe it from anything you have advanced yet. You add: 'Especially when the publishing of them was not only expensive, but so criminal also, as to expose them often to danger and even to capital punishment.' In very deed, sir, I am sometimes inclined to suspect that you are yourself related to certain ancient Fathers (notwithstanding the learned quotations which adorn your margin) who used to say, 'Graecum est; non potest leg).' You lay me under an almost invincible temptation to think so upon this very occasion. For what could induce you, if you knew what he said, to place at the bottom of this very page a passage from one of those apologists, Justin Martyr, which so clearly confutes your own argument The words are: 'Although death be determined against those who teach or even confess the name of Christ, we both embrace and teach it everywhere. And if you also receive these words as enemies, you can do no more than kill us.' [Kaiper qanatou orisqentos kata twn didaskntwn, h olws omologountwn to onoma tou Cristou, hmeis pantacou kai aspazomeqa kai didaskomen. Ei de kai umeis ws ecqroi enteuxesqe toisde tois logois, ou pleon ti dunasqe tou foneuein. (Just. Mart. Apol. i. p 69.)] Could danger then, or the fear of 'capital punishment,' restrain those Christians from presenting these apologies No; capital punishment was no terror to them, who daily offered themselves to the flames till the very heathen butchers themselves were tired with slaughtering them.

But Cyprian says, 'Some who had suffered tortures for Christ yet afterwards fell into gross, open sin.' It may be so; but it is nothing to the question. It does not prove in the least what you brought it to prove--namely, 'that bad men have endured martyrdom.' Do not evade, sir, and say, 'Yes, torments are a kind of martyrdom.' True; but not the martyrdom of which we speak. 9. You salve all at last by declaring gravely: 'It is not my design to detract in any manner from the just praise of those primitive martyrs who sustained the cause of Christ at the expense of their lives' (page 112). No. Who could ever suppose it was Who could imagine it was your design to detract from the just praise of Justin, Irenaeus, or Cyprian You only designed to show what their just praise was--namely, the praise of pickpockets, of common cheats and impostors. We understand your meaning, therefore, when you add, 'It is reasonable to believe that they were the best sort of Christians and the chief ornaments of the Church in their several ages' (page 213). 10. You conclude: 'My view is to show that their martyrdom does not add any weight to their testimony.' Whether it does or no, 'it gives the strongest proof' (as you yourself affirm) 'of the sincerity of their faith'; and consequently proves that 'no suspicion of fraud can reasonably be entertained against them' (ibid.). But this (which you seem to have quite forgot) was the whole of the objection; and consequently this as well as both the former objections remain in their full force. 11. 'It has been objected,' fourthly, you say, that you 'destroy the faith and credit of all history' (page 114). But this objection, you affirm, 'when seriously considered, will appear to have no sense at all in it' (page 215). That we will try. And one passage, home to the point, is as good as a thousand. Now, sir, be pleased to look back. In your Preface, page 9, I read these words: 'The credibility of facts lies open to the trial of our reason and senses. But the credibility of witnesses depends on a variety of principles wholly concealed from us; and though in many cases it may reasonably be presumed, yet in none can it certainly be known.'

To put this out of dispute, you go on: ‘Thus faith and being born of God are said to be an instantaneous work, at once, and in a moment, as lightning. Justification, the same as regeneration, and having a lively faith, this always in a moment.’ (Ibid.) I know not which to admire most, the English or the sense, which you here father upon me; but in truth it is all your own: I do not thus confound faith and being born of God. I always speak of them as different things; it is you that thus jumble them together. It is you who discover justification also to be the same as regeneration and having a lively faith. I take them to be three different things -- so different as not ever to come under one genus. And yet it is true that each of these, ‘as far as I know,’ is at first experienced suddenly; although two of them (I leave you to find out which) gradually increase from that hour. 21. ‘After these sudden conversions,’ say you, ‘they receive their assurances of salvation’ (page 43). Sir, Mr. Bedford’s [See letter of Sept. 28, 1738.] ignorance in charging this doctrine upon me might be involuntary, and I am persuaded was real. But yours cannot be so. It must be voluntary, if it is not rather affected. For you had before you while you wrote the very tract wherein I corrected Mr. Bedford's mistake and explicitly declared, ‘The assurance whereof I speak is not an assurance of salvation.’ And the very passages you cite from me prove the same; every one of which (as you yourself know in your own conscience) relates wholly and solely to present pardon, not to future salvation. Of Christian perfection (page 45) I shall not say anything to you, till you have learned a little heathen honesty. 22. That this is a lesson you have not yet learned appears also from your following section, wherein you roundly affirm, ‘Whatever they think, say, or do’ (that is, the Methodists, according to their own account) ‘is from God. And whatever opposeth is from the devil.’ I doubt not but Mr. Church believed this to be true when he asserted it. But this is no plea for you, who, having read the answer to Mr. Church, still assert what you know to be false.

To Gilbert Boyce Date: BANDON, May 22, 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- DEAR SIR, -- I do not think either the Church of England, or the People called Methodist or any other particular Society under heaven to be the True Church of Christ. For that Church is but one and contains all the true believers on earth. But I conceive every society of true believers to be a branch of the one true Church of Christ. ‘Tis no wonder that young and unlearned preachers use some improper expressions. I trust, upon friendly advice, they will lay them aside. And as they grow in years they will increase in knowledge. I have neither inclination nor time to draw the saw of controversy. But a few here remarks I would make in order to our understanding and (I hope) loving one another the better. You think the mode of baptism is ‘necessary to salvation’: I deny that even baptism itself is so; if it were, every Quaker must be damned which I can in no wise believe. I hold nothing to be (strictly speaking) necessary to salvation but the mind which was in Christ. If I did not think you had a measure of this, I could one love you as an heathen man or a publican. They who believe with the faith working by love are God's children. I don't wonder that God permits (not causes) smaller evils among these when I observe far greater evils among them; for sin is an infinitely greater evil than ignorance. I do not conceive that unity in the outward modes of worship is so necessary among the children of God that they cannot be children of God without it, although I once thought it was.

18. You assert, seventhly, that I am ‘myself as fond of riches as the most worldly clergyman’ (page 21). ‘Two thousand pence a week! a fine yearly revenue from assurance and salvation tickets!’ (page 8). I answer: (1) What do you mean by ‘assurance and salvation tickets’ Is not the very expression a mixture of nonsense and blasphemy (2) How strangely did you under-rate my revenue when you wrote in the person of George Fisher! You then allowed me only an hundred pounds a year, What is this to two thousand pence a week (3) ‘There is not a clergyman,’ you say, ‘who would not willingly exchange his livings for your yearly penny contributions’ (page 21). And no wonder: for, according to a late computation, they amount to no less every year than eight hundred eighty-six thousand pounds, besides some odd shillings and pence; in comparison of which the revenue of his Grace of Armagh or of Canterbury is a very trifle. And yet, sir, so great is my regard for you and my gratitude for your late services that, if you will only resign your curacy of Christ's Church, I will make over to you my whole revenue in Ireland. 19. But ‘the honor’ I gain, you think, is even ‘greater than the profit.’ Alas, sir, I have not generosity enough to relish it! I was always of Juvenal's mind, -- Gloria quantalibet, quid erit, si gloria tanrum est[ Satires, vii. 81: ‘What is glory without profit too’] And especially while there are so many drawbacks, so many dead flies in the pot of ointment. Sheer honor might taste tolerably well; but there is gall with the honey, and less of the honey than the gall. Pray, sir, what think you Have I more honor or dishonor Do more people praise or blame me How is it in Cork nay (to go no farther) among your own little circle of acquaintance Where you hear one commend, do not ten cry out, ‘Away with such a fellow from the earth’ Above all, I do not love honor with dry blows. I do not find it will cure broken bones. But perhaps you may think I glory in these. Oh how should I have gloried, then, if your good friends at Dant's Bridge had burnt my person instead of my effigy!

We are here to set religion out of the question. You do not suppose I have anything to do with that. Why, if so, I should rather leave you the honor, and myself sleep in an whole skin. On that supposition I quite agree with the epigrammatist: Virgihi in tumulo, divini praemia vatis, Explicat en viridem laurea laeta comam. Quid te defunctum juvat haec Felicior olim Sub patulae fagi tegmine vivus eras. [‘See, the green laurel rears her graceful head O'er Virgil's tomb! But can this cheer the dead Happier by far thou wast of old, when laid Beneath thy spreading beech’s ample shade!’] 20. Your last charge is that ‘I profess myself to be a member of the Established Church, and yet act contrary to the commands of my spiritual governors and stab the Church to the very vitals’ (page 27). I answer: (1) What ‘spiritual governor’ has commanded me not to preach in any part of His Majesty's dominions I know not one to this very day, either in England or Ireland. (2) What is it to ‘stab the Church to the very vitals’ Why, to deny her fundamental doctrines. And do I or you do this Let any one who has read her Liturgy, Articles, and Homilies judge which of us two denies that ‘we are justified by faith alone’; that every believer has ‘the inspiration of God's Holy Spirit’; that all who are strong in faith do ‘perfectly love Him and worthily magnify His holy name’: he that denies this is ‘the treacherous son who stabs this affectionate and tender mother.’ If you deny it, you have already disowned the Church. But, as for me, I neither can nor will; though I know you sincerely desire I should. Hoc Ithacus velit, et magno mercentur Atridae. [Virgil's Aeneid, ii. 104: ‘This Ithacus desires, And Atreus’ sons with vast rewards shall buy.’] But I choose to stay in the Church, were it only to reprove those who ‘betray’ her ‘with a kiss.’

To John Bennet Source: The Letters of John Wesley (1750) Author: John Wesley --- [June 1750] You do entirely right in speaking your mind freely. To keep anything back is indeed to poison our own soul. It was chiefly this -- the being close, the not speaking your mind -- which had wellnigh overthrown you. If you had opened yourself at the beginning either to --- or any other things would not have gone so far. But it is the artifice of the devil to make us disaffected to those very persons who might be of the greatest use to our soul. It is a great blessing that you are thus far delivered. But you are not beyond the danger of a relapse nor will you be (I fear) till you are farther from home. It is not good (no, not for your body) to be so long in one place. I believe it would help you every way, for a while either to change with --- or come to London. Write freely. Peace be with you. Adieu.

I expected Mr. Hopper here on Tuesday night. [Christopher Hopper went with Wesley to Ireland on April 6, 1750. He arrived in Dublin soon after this letter was written, spent a few days there, and sailed with Wesley for England on June 22. He reached Bristol on the 25th, and went thence to Newcastle. See Wesley’s Veterans i. 135; and letter of Feb. 6.] If he had come, we might have embarked together for Bristol, and he would have gone by Manchester to Newcastle. I do not know but he may do so still. I trust you will never be ashamed of the gospel of Christ, but that He who has supported you hitherto will do it to the end. - I am, madam, Your most obedient servant.

(The sermon Count Zinzendorf preached at Fetter Lane on John viii. 11 places this in a strong light. He roundly began: ‘Christ says, I came not to destroy the law. But He did destroy the law. The law condemned this woman to death; but He did not condemn her. And God Himself does not keep the law. The law forbids lying; but God said, Forty days and Nineveh shall be destroyed; yet Nineveh was not destroyed.’) 4. That there is no such thing as degrees in faith or weak faith; since he has no faith who has any doubt or fear. (How to reconcile this with whith what I heard the Count assert at large, ‘that a man may have justifying faith and not know it,’ I cannot tell.) 5. That we are sanctified wholly the moment we are justified, and are neither more nor less holy to the day of our death. 6. That a believer has no holiness in himself at all; all his holiness being imputed, not inherent. 7. That a man may feel a peace that passeth all understanding may rejoice with joy fun of glory, and have the love of God and of all mankind, with dominion over all sin; and yet all this may be only nature, animal spirits, or the force of imagination. 8. That if a man regards prayer, or searching the Scriptures, or communicating as matter of duty; if he judges himself obliged to do these things, or is troubled when he neglects them, -- he is in bondage, he is under the law, he has no faith, but is still seeking salvation by works. 9. That, therefore, till we believe, we ought to be still - that is, not to pray, search the Scriptures, or communicate. 10. That their Church cannot err, and of consequence ought to be implicitly believed and obeyed. Thirdly. I approve many things in their practice; yet even this I cannot admire in the following instances: 1. I do not admire their conforming to the word by useless, trifling conversation; by suffering sin upon their brother, without reproving even that which is gross and open; by levity in the general tenor of their behavior, not walking as under the eye of the great God; and, lastly, by joining in the most trifling diversions in order to do good.

To Ebenezer Blackwell () Date: LONDON December 20, 1751. Source: The Letters of John Wesley (1751) Author: John Wesley --- MY DEAR FRIEND, -- The point you speak of in your letter of September 21 is of a very important nature. I have had many serious thoughts concerning it, particularly for some months last past; therefore I was not willing to speak hastily or slightly of it, but rather delayed till I could consider it thoroughly. I mean by ‘preaching the gospel’ preaching the love of God to sinners preaching the life, death, resurrection and intercession of Christ, with all the blessings which in consequence thereof are freely given to true befievers. By ‘preaching the law’ I mean explaining and enforcing the commands of Christ briefly compiled in the Sermon on the Mount. Now, it is certain preaching the gospdel to penitent sinners ‘begets faith’; that it ‘sustains and increases spiritual life in true believers.’ Nay, sometimes it ‘teaches and guides’ them that believe; yea, and ‘convinces them that believe not.’ So far all are agreed. But what is the stated means of feeding and comforting believers What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is Here they devide. Some think preaching the law only; other, preaching the gospel only. I think neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think the right method of preaching is this. At our first beginning to preach at any place, after a general declaration of the love of God to sinners and His willingness that they should be saved, to preach the law in the strongest, the closest the most searching manner possible; only intermixing the gospel here and there, and showing it, as it were, afar off.

To John Downes Date: LONDON, December 28, 1751. Source: The Letters of John Wesley (1751) Author: John Wesley --- MY DEAR BROTHER, -- Your letter is the picture of your heart. It is honest and upright. I believe a journey to London will do you good. If you could borrow an horse to Leeds, you may take my mare from thence, which is in Brother Shent’s keeping. [] As you ride slow, and not many miles a day, I suppose she would bring you hither very well; and when you are here, we can easily find means to supply your other wants. I think it is ill husbandry for you to work with your hands in order to get money, because you may be better employed. But if you will work, come and superintend my printing. I will give you forty pounds for the first year, and it will cost me nothing so to do. Afterwards, if need be, I will increase your salary; and still you may preach as often as you can preach. However, come, whether you print, or preach, or not. Peace be with your spifit. -- I am Your affectionate friend and brother.

Qui captat risus hominum, farnamque dicacis. [Horace's Satires, I. iv. 82-3: ‘One that affects the droll, and loves to raise a home-laugh.’] But to the proof. ‘Mr. Wesley,’ you say, ‘at one time declares for a disinterested love of God; at another declares there is no one caution in all the Bible against the selfish love of God.’ Nay, sir; I will tell you what is stranger still: Mr. Wesley holds at one time both sides of this contradiction. I now declare both that ‘all true love is disinterested, “seeketh not her own,” and that there is no one caution in all the Bible against the selfish love of God.’ What, have I the art to slip out of your hands again ‘Pardon me,’ as your old friend says, ‘for being jocular.’ 20. You add, altius insurgens [Virgil's Aeneid, xi. 697: ‘Rising to more exalted strains.’]: ‘But it is a considerable offence to charge another wrongfully and contradict himself about the doctrine of Assurance.’ To prove this upon me you bring my own words: ‘The assurance we preach is of quite another kind from that Mr. Bedford writes against. We speak of an assurance of our present pardon; not, as he does, of our final perseverance.’ (Journal, ii. 83.) ‘Mr. Wesley might have considered,’ you say, ‘that, when they talk of “assurance of pardon and salvation,” the world will extend the meaning of the words to our eternal state.’ I do consider it, sir; and therefore I never use that phrase either in preaching or writing. ‘Assurance of pardon and salvation’ is an expression that never comes out of my lips; and if Mr. Whitefield does use it, yet he does not preach such an assurance as the privilege of all Christians. ‘But Mr. Wesley himself says, that “though a full assurance of faith does not necessarily imply a full assurance of our future perseverance, yet some have both the one and the other.” And now what becomes of his charge against Mr. Bedford And is it not mere evasion to say afterwards, “This is not properly an assurance of what is future”’ Sir, this argument presses me very hard! May I not be allowed a little evasion now Come, for once I will try to do without it, and to answer flat and plain.

And I answer: (1) That faith is one thing, the full assurance of faith another. (2) That even the full assurance of faith does not imply the full assurance of perseverance: this bears another name, being styled by St. Paul ‘the full assurance of hope.’ (3) Some Christians have only the first of these; they have faith, but mixed with doubts and fears. Some have also the full assurance of faith, a full conviction of present pardon; and yet not the full assurance of hope, not a full conviction of their future perseverance. (4) The faith which we preach as necessary to all Christians is the first of these, and no other. Therefore (5) It is no evasion at all to say, ‘This (the faith which we preach as necessary to all Christians) is not properly an assurance of what is future.’ And consequently my charge against Mr. Bedford stands good--that his sermon on Assurance is an ignoratio elenchi, an ‘ignorance of the point in question,’ from beginning to end. [See letter of Sept. 28, 1738.] Therefore neither do I ‘charge another wrongfully, nor contradict myself about the doctrine of Assurances.’ 21. To prove my art, cunning, and evasion, you instance next in the case of impulses and impressions. You begin: ‘With what pertinacious confidence have impulses, impressions, feelings, &c., been advanced into certain rules of conduct! Their followers have been taught to depend upon them as sure guides and infallible proofs.’ To support this weighty charge, you bring one single scrap, about a line and a quarter, from one of my Journals. The words are these: ‘By the most infallible of proofs, inward feeling, I am convinced.’ Convinced of what It immediately follows: ‘Of unbelief, having no such faith as will prevent my heart from being troubled.’ I here assert that inward feeling or consciousness is the most infallible of proofs of unbelief -- of the want of such a faith as will prevent the heart’s being troubled. But do I here ‘advance impressions, impulses, feelings, &c., into certain rules of conduct’ or anywhere else You may just as well say I advance them into certain proofs of transubstantiation. Neither in writing, in preaching, nor in private conversation have I ever ‘taught any of my followers to depend upon them as sure guides or infallible proofs’ of anything.

This proves thus much, that one Society was at that time divided; but not that the Methodists in general were even then ‘altogether by the ears.’ The passage you quote, in the fifth place, is: ‘I believe . . . are determined to go on according to Mr. Molther's direction, and I suppose (says the writer of the letter) above half our brethren are on their side. But they are so very confused, they do not know how to go on; and yet are unwilling to be taught, except by the Moravians.' (if. 327.) Add to this (I recite the whole passages in order; not as you had mangled, and then jumbled them together): ‘Wednesday, December 19. I came to London, though with an heavy heart. Here I found every day the dreadful effects of our brethren’s reasoning and disputing with each other. Scarce one in ten retained his first love; and most of the rest were in the utmost confusion ‘(they were so more or less for several months),’ biting and devouring one another.’ (ii. 328.) This also proves so much, neither more nor less, that some of the Methodists were then in confusion. And just so much is proved by your sixth quotation: ‘Many were wholly unsettled’ (by the Moravians taking advantage of my absence) ‘and lost in vain reasonings and doubtful disputations; . . . not likely to come to any true foundation.’ (ii. 331.) Your seventh quotation (I recite the whole sentence) runs thus: ‘April 19. I received a letter iforming me that our poor brethren at Fetter Lane were again in great confusion.’ This quotation proves just as much as the preceding, or as the following: ‘The plague’ (of false stillness) ‘was now spread to them also’ --namely, to the ‘little Society at Islington.’ (ii. 345.) Your ninth is this: ‘I went to the Society; but I found their hearts were quite estranged. Friday, 4. I met a little handful of them who still stand in the old paths.’ (ii. 363.)

‘They speak of holiness as if it consisted chiefly, if not wholly, in those two points: (1) the doing no harm; (2) the doing good, as it is called -- that is, the using the means of grace, and helping our neighbor.’ (ii. 275). And this you term ‘disparaging good works’ I Sir, these things, considered barely as to the opus operatum, are not good works. There must be something good in the heart before any of our works are good. Insomuch that, ‘though I give all my goods to feed the poor, and have not’ this, ‘it profiteth me nothing.’ You observe, by the way, ‘The Mystic divinity was once the Methodists’ doctrine.’ Sir, you have stepped out of the way only to get another fall. The Mystic divinity was never the Methodists’ doctrine. They could never swallow either John Tauler or Jacob Behmen; although they often advised with one that did. 39. You say, seventhly: ‘I do not find that Mr. Wesley has ever cited those express passages of St. James.’ Sir, what if I had not (I mean in print.) I do not cite every text from Genesis to the Revelation. But it happens I have. Look again, sir; and by-and-by you may find where. You say, eighthly: ‘Mr. Wesley affirms that the condition of our justification is faith alone, and not good works.’ Most certainly I do. And I learned it from the Eleventh and Twelfth Articles and from the Homilies of our Church. If you can confute them, do. But I subscribe to them both with my hand and heart. You say, ninthly: ‘Give me leave to make a remark. The Methodists wandered many years in the new path of salvation by faith and works, which was the time, too, of their highest glory and popularity. During this time they were seducing their disciples into the most destructive errors.’ Excuse me, sir. While they preached salvation by faith and works, they had no disciples at all, unless you term a few pupils such; nor had they any popularity at all. They then enjoyed [what they always desired) a quiet, retired life. But, whatever disciples we had, they were not seduced by us into the error of justification by works. For they were in it before ever they saw our face or knew there were such men in the world.

You say, tenthly: ‘Mr. Wesley only contends that it is possible to use them without trusting in them.’ Not in that page; because the proposition I am confuting is, ‘It is not possible to use them without trusting in them.’ (ii. 330.) You added: ‘And now, are not such disparaging expressions’ (a mere possibility of using them without trusting in them) ‘a great discouragement to practice’ O sir, when will you deviate into truth Dare you affirm, without any regard to God or man, ‘Mr. Wesley only contends for a mere possibility of using the means without trusting in them’ To go no farther than the very first page you refer to (ii. 350), my express words are these: ‘I believe the way to attain faith is to wait for Christ in using all the means of grace. ‘Because I believe these do ordinarily convey God's grace even to unbelievers.’ Is this ‘contending only for a mere possibility of using them without trusting in them’ Not only in this and many other parts of the Journals, but in a sermon wrote professedly on the subject, I contend that all the ordinances of God are the stated channels of His grace to man, and that it is our bounden duty to use them all at all possible opportunities. So that to charge the Methodists in general, or me in particular, with undervaluing or disparaging them shows just as much regard for justice and truth as if you was to charge us with Mahometanism. 40. Tedious as it is to wade through so many dirty pages, I will follow you step by step a little farther. Your eleventh proof, that we ‘undermine morality and good works,’ is drawn from the following passage:

‘I know one “under the law” is even as I was for near twice ten years. [See under sect. 12-14.] Every one, when he begins to see his fallen state and to feel the wrath of God abiding on him, relapses into the sin that most easily besets him soon after repenting of it. Sometimes he avoids, and at many other times he cannot persuade himself to avoid, the occasions of it. Hence his relapses are frequent, and of consequence his heart is hardened more and more.... Nor can he, with all his sincerity, avoid any one of these four marks of hypocrisy till, “being justified by faith,” he “hath peace with God through our Lord Jesus Christ.”’ (ii. 266.) You, sir, are no competent judge in the cause. But to any who has experienced what St. Paul speaks in his 7th chapter to the Romans I willingly submit this whole question. You know by experience that, if anger ‘was the sin that did so easily beset you,’ you relapsed into it for days or months or years soon after repenting of it. 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 salvation 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 I 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.

But the dreadful one you reserve for the last -- namely, our ‘recommending Popish books. One is the Life of Mr. De Renty, of which Mr. Wesley has published an extract.’ To prove your inimitable fairness here, you scrape up again all the trash wherein the weak writer of that Life abounds and which I had pared off and thrown away. Sir, could you find nothing to your purpose in the extract itself I fancy you might; for I have purposely left in two or three particulars to show of what communion he was, which I did not think it right to conceal. You go on: ‘Francis of Sales is another Papist much commended by Mr. Wesley; and who, he doubts not, is in Abraham’s bosom. He is the Methodist's bosom friend.’ I believe he is in Abraham’s bosom; but he is no bosom friend of the Methodists. I question whether one in five hundred of them has so much as heard his name. And as for me, neither do I commend him much, nor recommend him at all. His Life I never saw, nor any of his works but his Introduction to an Holy Life. This the late Dr. Nichols [William Nichols (1664-1712), Canon of Chichester and Rector of Selsey, who published important theological works.] translated into English, published, and strongly recommended. Therefore, if this be a proof of promoting Popery, that censure fails, not on me, but him. I have now considered all the arguments you have brought to prove that the Methodists are carrying on the work of Popery. And I am persuaded every candid man, who rightly weighs what has been said with any degree of attention, will clearly see, not only that no one of those arguments is of any real force at all, but that you do not believe yourself; you do not believe the conclusion which you make as if you would prove: only you keep close to your laudable resolution of throwing as much dirt as possible. 48. It remains only to gather up some of your fragments, as still farther proofs of your integrity.

To Dr. Lavington, Bishop of Exeter Source: The Letters of John Wesley (1752) Author: John Wesley --- NEWCASTLE-UPON-TYNE, May 8, 1752. MY LORD -- In my late letter to your Lordship I used no ceremony (I suppose it was not expected from one who was so deeply injured: and I trust I used no rudeness; if I did, I am ready to ask your Lordship's pardon. That letter [The Bishop of Exeter’s letter, pp. 2-3; see also Dr. Lavington’s letter in December 1751 to him.] related to a matter of fact published on your Lordship’s authority which I endeavored to falsify, and your Lordship now again endeavors to support. The facts alleged are (1) that I told Mrs. Morgan at Mitchell, ‘You are in hell; you are damned already’; (2) that I asked her to live upon free cost; (3) that she determined to admit no more Methodists into her house. At first I thought so silly and improbable a story neither deserved nor required a confutation; but when my friends thought otherwise, I called on Mrs. Morgan, who denied she ever said any such thing. I wrote down her words; part of which I transcribed in my letter to your Lordship, as follows:

To Ebenezer Blackwell Date: DUBLIN, July 20, 1752 Source: The Letters of John Wesley (1752) Author: John Wesley --- DEAR SIR, -- Finding no ship ready to sail, either at Bristol or Chester, we at length came back to Whitehaven, and embarked on Monday last. [His wife and her younger daughter had come with him. See Journal iv. 37.] It is generally a passage of four-and-twenty hours; but the wind continuing contrary all the way, we did not reach this place till Friday evening. My wife and Jenny were extremely sick, particularly when we had a rolling sea; but a few days, I trust, will restore their strength. They are already much better than when they landed. Last month a large mob assaulted the new house here and did considerable damage. [See Journal iv. 38.] Several of the rioters were committed to Newgate. The bills were found against them all, and they were tried ten days since; but in spite of the clearest evidence, a packed jury brought them in ‘Not guilty.’ I believe, however, the very apprehension and trial of them has struck a terror into their companions. We now enjoy great quietness, and can even walk unmolested through the principled streets in Dublin. I apprehend my brother is not at all desirous of having those copies transferred to him. I cannot easily determine, till I have full information concerning the several particulars you touch upon, whether it be expedient to make such an alteration (though it would ease me much, or to let all things remain just as they are. Therefore I believe it will be best to take no farther step till I return to London. [In reply to the letter of May 23 Blackwell had evidently advised that Wesley should be relieved of the management of his book affairs.]

To Jonathan Pritchard Source: The Letters of John Wesley (1753) Author: John Wesley --- LONDON, January, 16, 1753. MY DEAR BROTHER, -- If there are two preachers in the Round (as I suppose there are now if Jonathan Maskew [See letter of Feb. 22.] is come), then you may tell Mr. Haughton I desire the preaching may be constantly at Chester in the manner I settled it when I was in the country. [Wesley paid his third visit to Chester, on his way to the North, on March 27, 1753. See Journal, iv. 56.] I hope to set out for the North about the beginning of March. I am not yet determined whether I go down toward Newcastle by Chester or endeavor to see you in my return. I hope Sister Roughly, Brother Jones, and all our friends are pressing on and walking in love. Ought I not to have heard something from you rather than from others concerning Sister Barlow of Manchester If she does remove to Chester, I trust it will be for the good of many; for she has both a searching and a healing spirit. -- I am Your affectionate brother.

To Jonathan Maskew Date: LONDON February 22, 1753. Source: The Letters of John Wesley (1753) Author: John Wesley --- MY DEAR BROTHER, -- I cannot blame you at all for writing to me before you determined anything. I believe your staying so long in the Newcastle Circuit has been for good, both for you and for others; and you are still wanted there. But you are wanted more elsewhere. I do not mean you should go to Mr. Grimshaw's circuit [The Haworth Round.] (although you might stay a fortnight there, not more, but to Manchester. I promised you should set out to help Brother Haughton as soon as Brother Hopper could go to Newcastle. So that you are sadly beyond your time; the blame of which is probably (as usual) laid upon me. Therefore the sooner you are at Manchester the better. [See letter of Jan. 16.] Peace be with your spirit. -- I am Your affectionate brother.

To George Whitefield Source: The Letters of John Wesley (1753) Author: John Wesley --- BIRSTALL, May [28], 1753. MY DEAR BROTHER, -- Between forty and fifty of our preachers lately met at Leeds, all of whom, I trust, esteem you in love for your work's sake. I was desired by them to mention a few particulars to you, in order to a still firmer union between us. Several of them had been grieved at your mentioning among our people (in private conversation, if not in public preaching) some of those opinions which we do not believe to be true, such as ‘a man may be justified and not know it,’ that ‘there is no possibility of falling away from grace,’ and that ‘there is no perfection in this fife.’ They conceived that this was not doing as you would be done to, and that it tended to create not peace but confusion. They are likewise concerned at your sometimes speaking lightly of the discipline received among us, of societies, classes, bands, and of our rums in general, of some of them in particular. This they apprehended to be neither kind nor just, nor consistent with the profession which you at other times make. Above all, they had been troubled at the manner wherein your preachers (so I call those who preach at the Tabernacle) had very frequently spoken of my brother and me, partly in the most scoffing and contemptuous manner, relating an hundred shocking stories (such as that of Mary Popplestone and Eliz. Story) as unquestionable facts, and propagating them with diligence and with an air of triumph wherever they came. These things I was desired by all our brethren to mention. Two or three of them afterwards desired me in private to mention farther that when you were in the North your conversation was not so useful as was expected; that it generally turned not upon the things of God, but on trifles and things indifferent; that your whole carriage was not so serious as they could have desired, being often mixed with needless laughter; and that those who scrupled any levity of behavior, and endeavored always to speak and act as seeing God, you rather weakened than strengthened, intimating that they were in bondage or weak in faith.

To Mr. Gillespie Date: LONDON, November 9 1753. Source: The Letters of John Wesley (1753) Author: John Wesley --- I have never done so much for any of our preachers (except my brother) as for William Prior. [One of the preachers. See list Wesley had been at Newport on in Tyerman's Wesley, ii. 126-7. Oct. 3-5.] And one of my reasons for it was, that scarce any of our preachers had used me so ill. Therefore I was resolved to be more abundant in kindness toward him, if haply I might overcome evit with good. I am much in hopes I shall (by applying to a great man in town) set him and his family quite above want. His greatest temptation will then be removed, and I trust he will serve God with all his strength.

To Mr. -- Source: The Letters of John Wesley (1753) Author: John Wesley --- MY DEAR BROTHER, -- When a preacher travels without his wife, he is exposed to innumerable temptations. And you cannot travel with your wife till she is so changed as to adorn the gospel. It seems, therefore, all you can do at present is to act as a local preacher. If at any time you have reason to believe that the goods then offered to you are stolen, you cannot buy them with a safe conscience. When you have no particular reason to think so, you may proceed without scruple. -- I am Your affectionate brother.

To Sir James Lowther Date: LONDON October 28, 1754. Source: The Letters of John Wesley (1754) Author: John Wesley --- SIR, -- Whether I see you any more in this life or no, I rejoice that I have seen you this once, and that God enabled you to bear with patience what I spoke in the simplicity of my heart. The substance of what I took the liberty to mention to you this morning was: You are on the borders of the grave, as well as I; shortly we must both appear before God. When it seemed to me, some months since, that my life was near an end, I was troubled that I had not dealt plainly with you. This you will permit me to do now, without any reserve, in the fear and in the presence of God. I reverence you for your office as a magistrate; I believe you to be an honest, upright man; I love you for having protected an innocent people from their cruel and lawless oppressors. But so much the more am I obliged to say (though I judge not; God is the judge), I fear you are covetous, that you love the world. And if you do, as sure as the Word of God is true, you are not in a state of salvation. The substance of your answer was: That many people exhort others to charity from self-interest; that men of fortune must mind their fortune; that you cannot go about to look for poor people; that when you have seen them your-self, and relieved them, they were scarce ever satisfied; that many make an ill use of what you give them; that you cannot trust the account people give of themselves by letters; that nevertheless you do give to private persons by the hands of Colonel Hudson and others; that you have also given to several hospitals an hundred pounds at a time, but that you must support your family; that the Lowther family has continued above four hundred years; that you are for great things -- for public charities and for saving the nation from ruin; and that others may think as they please, but this is your way of thinking, and has been for many years.

I know that I am accepted; and yet that knowledge is sometimes shaken, though not destroyed, by doubt or fear. If that knowledge were destroyed or wholly withdrawn, I could not then say I had Christian faith. To me it appears the same thing to say, ‘I know God has accepted me,’ or “I have a sure trust that God has accepted me.’ I agree with you that justifying faith cannot be a conviction that I am justified; and that a man who is not assured that his sins are forgiven may yet have a kind or degree of faith which distinguishes him not only from a devil but also from an heathen, and on which I may admit him to the Lord’s Supper. But still I believe the proper Christian faith, which purifies the heart implies such a conviction. -- I am, sir, Your Servant for Christ’s sake.

To Paul Greenwood Date: BRISTOL October 8, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- MY DEAR BROTHER, -- In a multitude of counselors there is safety. This is a general rule. But your case is an exception. You must not consult with many persons. It would only puzzle and confound you. If you advise with another beside me, it should be he that is as myself, that is Thomas Walsh. [See letter of June 28 to Charles Wesley.] Unless there should be a very particular call you should not act publicly till you are ordained. [See W.H.S. vii. 20-1; and letter of June 16 about ordination.] Give yourself to reading, meditation, prayer; and do all the good you can in a private manner. Pride and impetuosity of temper will be apt to lead you out of the way. But what is faith, if it will not destroy the one and regulate the other --I am Your affectionate brother.

To Thomas Adam Date: LONDON October 31, 1755, Source: The Letters of John Wesley (1755) Author: John Wesley --- REVERAND SIR, -- One good effect at least has arisen already from the moving of the present question. It has been the occasion of my having some little acquaintance with Mr. Walker and you; which I doubt not would be enlarged, were it not for what you probably think to be Christian I think to be worldly prudence. You have much obliged me by your clear and friendly answer, with the main of which I fully agree. For I am still in my former sentiment, -- ‘We will not go out: if we are thrust out, well.’ And of the same judgment are, I believe, at least nineteen of twenty of our preachers and an equal majority of the people. We are fully convinced that to separate from an Established Church is never lawful but when it is absolutely necessary; and we do not see any such necessity yet. Therefore we have at present no thoughts of separation. With regard to the steps we have hitherto taken, we have used all the caution which was possible. We have done nothing rashly, nothing without deep and long consideration, hearing and weighing all objection, and much prayer. Nor have we taken one deliberate step of which we as yet see reason to repent. It is true in some things we vary from the rules of our Church; but no father than we apprehend is our bounden duty. It is upon a full conviction of this that we preach abroad, use extemporary prayer, form those who appear to be awakened into Societies, and permit laymen whom we believe God has called to preach.

The ‘inward man’ in Scripture means one thing, the ‘new man’ another. The former means the mind opposed to the body: ‘Though our outward man,’ our body, ‘perish, yet the inward man,’ the mind or soul, ‘is renewed day by day’ (2 Cor. iv. 16). The latter means universal holiness: ‘Put off the old man, which is corrupt; and put on the new man, which after God is created in righteousness and true holiness’ (Eph. iv. 22, 24). But neither does the one nor the other ever mean ‘this angelic spirit and body.’ You yourself know better what the new birth is. You describe it better, though still with amazing queerness of language, where you say, -- ‘Man hath the light and water of an outward nature to quench the wrath of his own life, and the light and meekness of Christ, as a seed born in him, to bring forth anew the image of God.’ But it is not strange that you speak so confusedly and darkly as you generally do of the new birth, seeing you seem to have no conception of that faith whereby we are born again. This abundantly appears from your frank declaration, ‘We are neither saved by faith nor by works’ (Part II. p. 36). Flatly contrary to the declaration of St. Paul, ‘By grace we are saved through faith.’ To put the matter out of dispute, you declare that you mean by faith ‘a desire to be one with Christ’ (Part I. p. 50). Again: ‘The desire of turning to God is the coming of Christ into the soul. This faith will save thee.’ (Page 76.) So in your judgment saving faith is ‘a desire of coming to God or of being one with Christ.’ I know the contrary from experience. I had this desire many years before I even knew what saving faith was.

Faith is so far from being only this desire that it is no desire at all. It differs from all desire toro genere, although doubtless all good desires accompany it. It is, according to St. Paul, an ’e an ‘evidence’ or ‘conviction’ (which is totally different from a desire) ‘of things not seen,’ a supernatural, a divine evidence and conviction of the things which God hath revealed in His Word; of this in particular, that the Son of God hath loved me and given Himself for me. Whosoever hath this faith is born of God. Whosoever thus believeth is saved; and if he endure therein to the end, shall be saved everlastingly. The process of this work in the soul, of the present salvation which is through faith, you likewise describe confusedly and obscurely. The sum of what you say is this: ‘The painful sense of what you are, kindled into a working state of sensibility by the light of God, is the light and fire from whence the spirit of prayer proceeds. In its first kindling nothing is found but pain, wrath, and darkness; and therefore its first prayer is all humility.’ (Part II. p. 172.) Would it not be more intelligible if one had said, ‘The convincing Spirit of God gives you to see and feel that you are a poor, undone, guilty, helpless sinner; at the same time He incites you to cry for help to Him who is “mighty to save”’ This is true. But it is not true that in the first kindling of this fire, in plain terms, during the first convictions, ‘nothing is found but pain, wrath, and darkness.’ Very often there are found even in the first conviction sweet gleams of light, touches of joy, of hope, and of love, mixed with sorrow and fear. Much less is it true that the first prayer of an awakening sinner is all humility (ibid.). On the contrary, a sinner newly awakened has always more or less confidence in himself, in what he is, or has, or does, and will do; which is not humility, but downright pride. And this mingles itself with all his prayer till the day-star is just rising in his heart.

To Joseph Cownley Date: LONDON, January 10, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- My DEAR BROTHER, -- I have no objection to anything but the blister. If it does good, well. But if I had been at Cork, all the physicians in Ireland should not have put it upon your head. Remember poor Bishop Pearson. An apothecary, to cure a pain in his head, covered it with a large blister. In an hour he cried out, ‘Oh my head, my head!’ and was a fool ever after to the day of his death. I believe cooling things (if anything under heaven) would remove that violent irritation of your nerves, which probably occasions the pain. Moderate riding may be of use -- I believe of more than the blister; only do not take more labor upon you than you can bear. Do as much as you can, and no more. Let us make use of the present time. Every day is of importance. We know not how few days of peace remain. [Is this national peace ‘French preparations made at Dunkirk and Brest, apparently intended for a descent upon England, produced the wildest alarm. It was stated that there were only three regiments in the country fit for service; and “the nation,” in the words of Burke, “trembled under a shameful panic too public to be conceded, too fatal in its consequences to be ever forgotten.”’ See Lecky’s England, ii. 362; and letters of March 1 and 4, April 19, and July 10.] We join in love to you and yours. -- I am, dear Joseph, Your affectionate friend and brother.

To Richard Tompson Date: LONDON, February 5, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- SIR, -- I was in Cornwall when your last was brought to the Foundry and delivered to my brother. When I returned, it was mislaid and could not be found; so that I did not receive it till some months after the date. You judge right with regard to the tract [The Address to the Clergy. Probably intended for the Rev. George Thompson Vicar of St. Gennys.] enclosed to you. It was sent to you by mistake for another that bears the same name. Christian perfection, we agree, may stand aside for the present. The point now to be considered is Christian faith. This, I apprehend, implies a divine evidence or conviction of our acceptance. You apprehend it does not. In debating this (or indeed any) point with you, I lie under a great disadvantage. (1) You know me; whereas I do not know you. (2) I am a very slow, you seem to be a very swift, writer. (3) My time is so taken up, from day to day and from week to week, that I can spare very little from my stated employments; so that I can neither write so largely nor so accurately as I might otherwise do. All, therefore, which you can expect from me is, not a close-wrought chain of connected arguments, but a short sketch of what I should deduce more at large if I had more leisure. I believe the ancient Fathers are far from being silent on our question; though none that I know have treated it professedly. But I have not leisure to wade through that sea. Only to the argument from the baptism of heretics I reply, If any had averred during that warm controversy, ‘I received a sense of pardon when I was baptized by such an heretic’ those on the other side would in no wise have believed him; so that the dispute would have remained as warm as ever. I know this from plain fact. Many have received a sense of pardon when I baptized them. But who will believe them when they assert it Who will put any dispute on this issue

I know likewise that Luther, Melanchthon, and many other (if not all) of the Reformers frequently and strongly assert that every believer is conscious of his own acceptance with God, and that by a supernatural evidence, which if any choose to term immediate revelation he may. But nether have I leisure to re-examine this cloud of witnesses. Nor, indeed, as you justly observe, would the testimony of them all together be sufficient to establish an unscriptural doctrine. Therefore, after all, we must be determined by higher evidence. And herein we are dearly agreed: we both appeal ‘to the law and to the testimony.’ May God enable us to understand it aright! But first, that you may not beat the air by disproving what I never intended to prove, I will show you as distinctly as I can what my sentiments are upon the question, and the rather because I plainly perceive you do not yet understand them. You seem to think I allow no degrees in grace, and that I make no distinction between the full assurance of faith and a low or common measure of it. Several years ago some clergymen and other gentlemen with whom we had a free conversation proposed the following questions to my brother and me, to which we gave the answers subjoined: -- ‘June 25, 1744. ‘QUESTION. What is faith ‘ANSWER. Faith in general is a divine, supernatural ‘e [‘Evidence’ or ‘conviction.’] of things not seen--that is, of past, future, or spiritual. It is a spiritual sight of God and the things of God. Justifying faith is a divine ‘e, that Christ loved me and gave Himself for me. ‘Q. Have all Christians this faith And may not a man have it and not know it ‘A. That all Christians have such a faith as implies a consciousness of God’s love appears from Rom. viii. 15; Eph. iv. 32; 2 Cor. xiii. 5; Heb. viii. 10; 1 John iv. 10, v. 1, &c. And that no man can have it and not know that he has appears from the nature of the thing. For faith after repentance is ease after pain, rest after toil, light after darkness. It appears also from its immediate fruits, which are peace, joy, love, and power over sin. ‘Q. Does any one believe any longer than he sees, loves, obeys God

(3) You think ‘full assurance excludes all doubt.’ I think so too. But there may be faith without fun assurance. And these lower degrees of faith do not exclude doubts, which frequently mingle therewith, more or less. But this you cannot allow. You say it cannot be shaken without being overthrown; and trust I shall be ‘convinced upon reflection that the distinction between “shaken” and “destroyed” is absolutely without a difference.’ Hark! The wind rises: the house shakes, but it is not overthrown; it totters, but it is not destroyed. You add: ‘Assurance is quite a distinct thing from faith. Neither does it depend upon the same agent. Faith is an act of my mind; assurance an act of the Holy Ghost.’ I answer: (1) The assurance in question is no other than the full assurance of faith; therefore it cannot be a distinct thing from faith, but only so high a degree of faith as excludes all doubt and fear. (2) The plerophory, or full assurance, is doubtless wrought in us by the Holy Ghost. But so is every degree of true faith; yet the mind of man h the subject of both. I believe feebly; I believe without all doubt. Your next remark is: ‘The Spirit's witnessing that we are accepted cannot be the faith whereby we are accepted,’ I allow it. A conviction that we are justified cannot be implied in justifying faith. You subjoin: ‘A sure trust that God hath accepted me is not the same thing with knowing that God has accepted me.’ I think it is the same thing with some degree of that knowledge. But it matters not whether it be so or no. I will not contend for a term. I contend only for this -- that every true Christian believer has ‘a sure trust and confidence in God that through the merits of Christ he is reconciled to God’; and that in consequence of this he is able to say, ‘The life which I now live, I live by faith in the Son of God, who loved me, and gave Himself for me.’

To Richard Tompson Date: LONDON, February 18, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- SIR, -- You ask, 1. ‘Can a man who has not a clear assurance that his sins are forgiven be in a state of justification’ I believe there are some instances of it. 2. ‘Can a person be in a state of justification who, being asked, “Do you know your sins are forgiven’ answers, “I am not certainly sure; but I do not entertain the least doubt of it”’ I believe he may. 3. ‘Can he who answer “I trust they are”’ It is very possible he may be in that state. 4. ‘Can any one know that his sins are forgiven while he doubts thereof’ Not at the instant when he doubts of it. But he may generally know it, though he doubts at some particular time. I answer as plainly and simply as I can, that, if I am in a mistake, I may the more easily be convinced of it.

To Richard Tompson Date: COLEFORD, March 16, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- MY DEAR BROTHER, -- My belief in general is this -- that every Christian believer has a divine conviction of his reconciliation with God. The sum of those concessions is, ‘I am inclined to think there may be some exceptions.’ Faith implies both the perceptive faculty itself and the act of perceiving God and the things of God. And the expression ‘seeing God’ may include both, the act and the faculty of seeing Him. Bishop Pearson’s definition [To which he had referred in his letter.] is abundantly too wide for the faith of which we are speaking. Neither does he give that definition either of justifying or saving faith. But if he did, I should prefer the definition of Bishop Paul. A clear conviction of the love of God cannot remain in any who do not walk closely with God. And I know no one person who has lost this without some voluntary defect in his conduct; though perhaps at the time he was not conscious of it, but upon prayer it was revealed to him. Your reasons for concealing your name were good. We cannot too carefully guard against prejudice. You have no need of any excuse at all; for you have done no wrong but rather a pleasure to Your affectionate brother.

To his Wife Source: The Letters of John Wesley (1756) Author: John Wesley --- LIMERICK, June, 18, 1756. MY DEAR LOVE -- At Newmarket on Wednesday night and last night at Ballingarrane our lodging was not very warm or elegant. But I do not perceive that I have taken any cold. Rather I am better than when I set out. A week or two ago I was not very strong; but I have now no reason to complain. I preach no more than twice a day, and not once abroad since my coming to Limerick. Let the wind be east, west, or north, we have rain every day; so that I keep to the Abbey [An old abbey at Limerick which the Society had secured and fitted up as a place of worship. See Crookshank’s Methodism in Ireland i. 50.] whether I will or no. I think the paper was to be 15s. a ream. I shall not be sorry if an hundred people will return the subscription money. Let not one copy unsubscribed for go under fifteen shinings. Many will be glad of them at any price. They may have the picture (and the errata) or let it alone. It is well done. I saw it before I left London. I am afraid there have not copies enough been sent to Ireland. The money remitted from hence at four payments was between fifty and sixty pounds. Brother Atkinson [See letter of Jan. 7.] can early compute how many subscribers this implies. I hear nothing of any books come to Dublin yet. I hope they were directed to Mr. Powell. [Samuel Powell was his Dublin printer. See W.H.S. vi. 90.] 'Tis not unlikely poor Sister Atkinson may talk so. But (unless you heard them with your own ears) do not believe a word of it concerning Jo. Downes or Rob. Windsor. You did well to send G. Whitefield and my brother the Notes. I will trust you; give a copy to any preacher or any other person you judge proper. Pray pay Mr. Wyat and Brother Birket [Birket may be Bowyer, the printer of the Notes.] as soon as you can. The next money should pay our printing debts. If J. Spencer [See letter, May 7.] can spare you for three weeks, go to Bristol by all means. It is an excellent thought. Now, my Molly, overcome evil with good.

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, waiving this, and supporting these four Societies to be better provided for than they were before, what becomes of the other thirty Will they prosper as well when they are left as sheep without a shepherd The experiment has been tried again and again, and always with the same event: even the strong in faith grew weak and faint; many of the weak made shipwreck of the faith; the awakened fell asleep; sinners, changed for a while, returned as a dog to the vomit. And so, by our lack of service, many of the souls perished for whom Christ died. Now, had we willingly withdrawn our service from them by voluntarily settling in one place, what account of this could we have given to the great Shepherd of all our souls I cannot therefore see how any of those four preachers or any others in like circumstances can ever, while they have health and strength, ordained or unordained, fix in one place, without a grievous wound to their own conscience and damage to the general work of God. Yet I trust I am open to conviction; and your farther thoughts on this or any subject will be always acceptable to, reverend and dear sir, Your very affectionate brother and fellow laborer.

‘On those who reject the atonement, just severity’ (page 157). Was it ever possible for them not to reject it If not, how is .it just to cast them into a lake of fire for not doing what it was impossible they should do Would it be just (make it your own case) to cast you into hell for not touching heaven with your hand ‘Justification is complete the first moment we believe, and is incapable of augmentation’ (page 159). Not so: there may be as many degrees in the favor as in the image of God. ‘St. Paul often mentions a righteousness imputed.’ Not a righteousness, never once; but simply, righteousness. ‘What can this be but the righteousness of Christ’ (Page 190.) He tells you himself - ‘To him that believeth on Him that justifieth the ungodly, faith is imputed for righteousness’ (Rom iv. 5). ‘Why is Christ styled Jehovah our Righteousness’ Because we are both justified and sanctified through Him. ‘My death, the cause of their forgiveness; My righteousness, the ground of their acceptance’ (page 190). How does this agree with page 45 - ‘To ascribe pardon to Christ's passive, eternal life to His active, righteousness, is fanciful rather than judicious.’ ‘He commends such kinds of beneficence only as were exercised to a disciple as such’ (page 195). Is not this a slip of the pen Will not our Lord then commend, and reward eternally, all kinds of beneficence, provided they flowed from a principle of loving faith -- yea, that which was exercised to a Samaritan, a Jew, a Turk, or an heathen Even these I would not term ‘transient bubbles,’ though they do not procure our justification. ‘How must our righteousness exceed that of the Scribes and Pharisees Not only in being sincere, but in possessing a complete righteousness, even that of Christ.’ (Page 197.) Did our Lord mean this Nothing less. He specifies in the following parts of His sermon the very instances wherein the righteousness of a Christian exceeds that of the Scribes and Pharisees.

‘He brings this specious hypocrite to the test’ (page 198). How does it appear that he was an hypocrite Our Lord gives not the least intimation of it. Surely He ' loved him,' not for his hypocrisy, but his sincerity! Yet he loved the world, and therefore could not keep any of the commandments in their spiritual meaning. And the keeping of these is undoubtedly the way to, though not the cause of, eternal life. ‘“By works his faith was made perfect”; appeared to be true’ (page 200). No; the natural sense of the words is, ‘By’ the grace superadded while he wrought those ‘works his faith was’ literally ‘made perfect.’ ‘“He that doeth righteousness is righteous”; manifests the truth of his conversion’ (ibid.). Nay; the plain meaning is, He alone is truly righteous whose faith worketh by love. ‘St. James speaks of the justification of our faith’ (page 201). Not unless you mean by that odd expression our faith being made perfect; for so the Apostle explains his own meaning. Perhaps the word ‘justified’ is once used by St. Paul for manifested; but that does not prove it is to be so understood here. ‘“Whoso doeth these things shall never fall” into total apostasy’ (page 202). How pleasing is this to flesh and blood! But David says no such thing. His meaning is, ‘whoso doeth these things’ to the end ‘shall never fall’ into hell. The Seventh Dialogue is full of important truths. Yet some expressions in it I cannot commend. ‘“One thing thou lackest” -- the imputed righteousness of Christ’ (page 216). You cannot think this is the meaning of the text. Certainly the ‘one thing’ our Lord meant was the love of God. This was the thing he lacked. ‘Is the obedience of Christ insufficient to accomplish our justification’ (Page 222.) Rather I would ask, Is the death of Christ insufficient to purchase it ‘The saints in glory ascribe the whole of their salvation to the blood of the Lamb’ (page 226). So do I; and yet I believe ‘He obtained for all a possibility of salvation.’

‘The terms of acceptance for fallen man were a full satisfaction to the divine justice and a complete conformity to the divine law’ (page 227). This you take for granted; but I cannot allow it. The terms of acceptance for fallen man are repentance and faith. ‘Repent ye, and believe the gospel.’ ‘There are but two methods whereby any can be justified -- either by a perfect obedience to the law, or because Christ hath kept the law in our stead’ (ibid.). You should say, ‘Or by faith in Christ.’ I then answer, This is true; and fallen man is justified, not by perfect obedience, but by faith. What Christ has done is the foundation of our justification, not the term or condition of it. In the Eighth Dialogue likewise there are many great truths, and yet some things liable to exception. David ‘God Himself dignifies with the most exalted of all characters’ (page 253). Far, very far from it. We have more exalted characters than David's, both in the Old Testament and the New. Such are those of Samuel, Daniel, yea, and Job, in the former; of St. Paul and St. John in the latter. ‘But God styles him “a man after His own heart.”’ This is the text which has caused many to mistake, for want of considering (1) that this is said of David in a particular respect, not with regard to his whole character; (2) the time at which it was spoken. When was David ‘a man after God’s own heart’ When God found him ‘following the ewes great with young,’ when He ‘took him from the sheepfolds’ (Ps. lxxviii. 70-1). It was in the second or third year of Saul's reign that Samuel said to him, ‘The Lord hath sought Him a man after His own heart, and hath commanded him to be captain over His people’ (1 Sam. xiii. 14). But was he ‘a man after God's own heart’ all his life or in all particulars So far from it, that we have few more exceptionable characters among all the men of God recorded in Scripture.

‘Faith is a persuasion that Christ has shed His blood for me and fulfilled all righteousness in my stead’ (page 285). I can by no means subscribe to this definition. There are hundreds, yea thousands of true believers who never once thought one way or the other of Christ’s fulfilling all righteousness in their stead. I personally know many who to this very hour have no idea of it, and yet have each of them a divine evidence and conviction, ‘Christ loved me, and gave Himself for me.’ This is St. Paul's account of faith; and it is sufficient. He that thus believes is justified. ‘It is a sure means of purifying the heart, and never fails to work by love’ (page 287). It surely purifies the heart -- if we abide in it; but not if we ‘draw back to perdition.’ It never fails to work by love while it continues; but if itself fail, farewell both love and good works. ‘Faith is the hand which receives all that is laid up in Christ.’ Consequently, if we make ‘shipwreck of the faith,’ how much soever is laid up in Christ, from that hour we receive nothing. ‘Faith in the imputed righteousness of Christ is a fundamental principle in the gospel’ (Letter 11, p. 288). If so, what becomes of all those who think nothing about imputed righteousness How many who are full of faith and love, if this be true, must perish everlastingly! ‘Thy hands must urge the way of the deadly weapon through the shivering flesh till it be plunged in the throbbing heart’ (page 297). Are not these descriptions far too strong May they not occasion unprofitable reasonings in many readers Ne pueros coram populo Medea trucidet. [Horace’s Ars Poetlea, l. 185: ‘Medea must not slay her children in the presence of the people.’] ‘How can he justify it to the world’ (Page 298.) Not at all. Can this, then, justify his faith to the world ‘You take the certain way to obtain comfort - the righteousness of Jesus Christ’ (page 304). What, without the atonement Strange fondness for an unscriptural, dangerous mode of expression! ‘So the merits of Christ are derived to all the faithful’ (page 306). Rather the fruits of the Spirit, which are likewise plainly typified by the oil in Zechariah's vision.

To Samuel Walker Date: PENRYN, September 19, 1757. Source: The Letters of John Wesley (1757) Author: John Wesley --- REVEEREND AND DEAR SIR, -- Nothing can be more kind than the mentioning to me whatever you think is amiss in my conduct; and the more freedom you use in doing this, the more I am indebted to you. I am thoroughly convinced that you ‘wish me well,’ and that it is this, together with a ‘concern for the common interests of religion,’ which obliges you to speak with more plainness than otherwise you would. The same motives induce me to lay aside aH reserve and tell you the naked sentiments of my heart. Two years since, eleven or twelve persons of Falmouth were members of our Society. Last year I was informed that a young man them had begun to teach them new opinions, and that soon after offence and prejudice crept in and increased till they were all torn asunder. What they have done since I know not; for they have no connection with us. I do ‘exert myself’ so far as to separate from us those that separate from the Church. But in a thousand other instances I feel the want of more resolution and firmness of spirit. Yet sometimes that may appear irresolution which is not so. I exercise as little authority as possible, because I am afraid of people’s depending upon me too much and paying me more reverence than they ought. But I proceed to the substance of your letter. You say, -- 1. ‘If you still hold the essence of justifying faith to lie in assurance, why did you encourage John Hingeston to believe his state good’ Assurance is a word I do not use because it is not scriptural. But I hold a divine evidence or conviction that Christ loved me and gave Himself for me is essential to if not the very essence of justifying faith. John Hingeston told me he had more than this, even a clear conviction that his sins were forgiven; although he said that conviction was not so clear now as it had been in time past.

‘But they are his already by legal establishment.’ If they receive the sacrament from him thrice a year and attend his ministrations on the Lord’s Day, I see no more which the law requires. But (to go a little deeper into this matter of legal establishment) does Mr. Conon [Mr. Conon was the schoolmaster at Truro. Walker calls him ‘my friend and father.’ See Sidney’s Life of Walker, p. 200.] or you think that the King and Parliament have a right to prescribe to me what pastor I shall use If they prescribe one whom I know God never sent, am I obliged to receive him If he be sent of God, can I receive him with a clear conscience till I know he is And even when I do, if I believe my former pastor is more profitable to my soul, can I leave him without sin Or has any man lying a right to require this of me I ‘extend this to every gospel minister in England.’ Before I could with a clear conscience leave a Methodist Society even to such an one, all these considerations must come in. And with regard to the people: far from thinking that ‘the withdrawing our preachers’ from such a Society without their consent would ‘prevent a separation from the Church’ I think it would be the direct way to cause it. While we are with them, our advice has weight and keeps them to the Church; but were we totally to withdraw, it would be of little or no weight. Nay, perhaps resentment of our unkindness (as it would probably appear to them) would prompt them to act in flat opposition to it. ‘And will it not he the same at your death’ I believe not: for I believe there will be no resentment in this case; and the last advice of a dying friend is not likely to be so soon forgotten. 3. But ‘was there not inconsistency in your visiting Mr. Vowler as a gospel minister when you do not give up your people to him’ No: my receiving him as a gospel minister did not imply any obligation so to do. 4. ‘If that was not the design of your visit, you should not have visited him at all.’ Does that follow I visited him because he desired it as a brother and fellow laborer.

But what difficulties are those All that are the necessary consequence of your sharing our reproach. And what reproach is it which we bear Is it the reproach of Christ or not It arose first, while my brother and I were at Oxford, from our endeavoring to be real Christians. It was abundantly increased when we began to preach repentance and remission of sins and insist that we are justified by faith. For this cause were we excluded from preaching in the churches. (I say for this: as yet there was no field-preaching.) And this exclusion occasioned our preaching elsewhere, with the other irregularities that followed. Therefore all the reproach consequent thereon is no other than the reproach of Christ. And what are we the worse for this It is not pleasing to flesh and blood; but is it any hindrance to the work of God Did He work more by us when we were honorable men By no means. God never used us to any purpose till we were a proverb of reproach. Nor have we now a jot more of dishonor and evil report than we know is necessary, both for us and for the people to balance that honor and good report which otherwise could not be borne. You need not, therefore, be so much afraid of or so careful to avoid this. It is a precious balm; it will not break your head, nether lessen your usefulness. And, indeed, you cannot avoid it any other wise than by departing from the work. You do not avoid it by standing aloof from us; which you call Christian, I worldly, prudence.

To John Glass () Date: BRISTOL, November 1, 1757. Source: The Letters of John Wesley (1757) Author: John Wesley --- SIR, -- It is not very material who you are. If Mr. Glass is still alive, I suppose you are he. If not, you are at least one of his humble admirers, and probably not very old; so your youth may in some measure plead your excuse for such a peculiar pertness, insolence, and self-sufficiency, with such an utter contempt of all mankind, as no other writer of the present age has shown. As you use no ceremony toward any man, so neither shall I use any toward you, but bluntly propose a few objections to your late performance, which stare a man in the face as soon as he looks in it. I object, first, that you are a gross, willful slanderer. For (1) you say of Mr. Hervey: ‘He shuts up our access to the divine righteousness by holding forth a preliminary human one as necessary to our enjoying the benefit of it’ (page 4). Again: ‘You set men to work to do something, in order to make their peace with God’ (page 9). This is an absolute slander founded on that poor pretense that he supposes those who repent and believe, and none but those, to ‘enjoy the benefit of Christ’s righteousness.’ And has he not the warrant of Christ Himself for so doing, -- ‘Repent ye, and believe the gospel’ If this is ‘teaching man to acquire a righteousness of his own,’ the charge falls on our Lord Himself. You say (2): ‘As to that strange something which you call faith, after all you have told us about it, we are at as great a loss to tell distinctly what it is as when you began’ (ibid.). This is another slander. You are at no loss (as will presently appear) to tell what Mr. Hervey means by faith. Whether it be right or wrong, his account of it is as clear and distinct as any that ever was given. You say (3): ‘The popular preachers’ (so you term Archbishop Tillotson, Dr. Lucas, Crisp, Doddridge, Watts, Gill; Mr. Guthrie, Boron, Erskine, Willison [John Willison (1680-1750), minister of South Church, Dundee, 1716.]; Mr. Flavel, Marshall; Mr. Griffith Jones, Hervey, Romaine, Whitefield, Wesley) ‘never tell us what they mean by faith but by some labored circumlocutions’ (page 282).

This is a third palpable slander, as your own words prove: 'They say, Faith is a real persuasion that Christ hath died for me’ (page 5). Are you not here told what they mean by faith, and that without any circumlocution at all You confute your own slander still farther by adding three more: (4) ‘They make a pious resolve the ground of our acceptance with God’ (page 360). No, never. Not one of the writers you have named ever did or does so now. (5) ‘The faith they talk of is only a timid resolve, joined with a fond conjecture.’ Or (6) ‘It is a fond, presumptuous wish, greatly embarrassed with doubts and difficulties.’ (Page 404.) Slander all over. We make the righteousness and blood of Christ the only ground of our acceptance with God. And the faith we talk of is neither more nor less than a divine conviction that Christ loved me and gave Himself for me. You say (7): ‘All who preach this doctrine are of the world, and speak of the world; therefore the world heareth them’ (page 14). 'Therefore they will always be attended by the body of the people’ (page 37). A sad mistake this in point of fact. For whether they are of the world or no, it is certain the world, the generality of men, good or bad, doth not and never did hear them. At this day those who hear them are an exceeding small number in comparison of those who do not. And if the body of the people in any place do attend some of them, how do they attend Just as they would a mad dog, with sticks and stones and whatever comes to hand.

‘Some of the martyrs were assured of being the friends of Christ’ (page 398). How Which way Nether their name nor surname was mentioned in Scripture! Why, ‘the Holy Ghost assured their hearts and the hearts of the first Christians that their joy was not the joy of the hypocrite, but the beginning of eternal life. Thus their joy was made full and their love perfected by the highest enjoyments it was here capable of. Every believer finds a refreshment to his mind far superior to all the comforts of this life. They stand in God's presence, and have their joy made full in beholding the light of His countenance’ (page 402). Allow the, and we will never dispute whether the Spirit does or does not ‘whisper anything to their hearts.’ It is enough that they have ‘the Spirit of adoption, crying in their hearts, Abba, Father’; and that this ‘Spirit witnesseth with their spirits that they are the children of God.’ ‘The chief time of this agency of the Spirit is while the preachers are declaiming. And the people are in continual expectation of the season of power in heating them.’ (Page 38.) Yea, and reason good, if, as you affirm, ‘hearing is the only mean whereby God gives faith’ (page 391). But we do not affirm so much. We only maintain that ‘faith’ generally ‘cometh by hearing.’ But you go on: ‘They who partake of Christ’s joy receive the highest evidence that He is the Christ. Thus, then, faith is greatly confirmed by a kind of presence of its object. Their love is joyfully inflamed, and they obtain the assurance of hope, by having in themselves an experimental foretaste of their eternal enjoyment.’ (Page 415.) Why, then, what are we disputing about, seeing you are now so kind as to allow, not only the possibility, but the real existence of all that we contend for ‘Oh, but this is not faith. Faith is quite another thing.’ What is it Let us hear your account of it. ‘The essence of true faith is the eternal God’ (page 288). ‘What is faith It is the blood of Christ.’ (Page 330.) Stark, staring nonsense! Sir, you can talk sense if you please. Why should you palm upon your readers such stuff as this

Very little better than this is your third definition: ‘The truth which a man believes is his faith’ (page 301). No it is not; no more than the light which a man sees is his sight. You must therefore guess again. ‘To believe this fact, Christ rose from the dead, is faith’ (page 169). ‘Ask a man, Is the gospel true or not If he holds it to be true, this is faith.’ (Page 296.) But is this saving faith ‘Yes, every one that believes the Gospel history shah be saved’ (page 333). This is flat and plain. And if it is but true, every devil in hell will be saved. For it is absolutely certain every one of these believes this fact -- Christ rose from the dead. It is certain every one of these believes the Gospel history. Therefore this is not saving faith; neither will every one be saved who believes this fact -- Christ rose from the dead. It follows that, whatever others do, you know not what faith is. I object thirdly, (1) That you yourself ‘shut up our access to the divine righteousness’; (2) that you vehemently contradict yourself, and do the very thing which you charge upon others. (1) You yourself shut up our access to the divine righteousness by destroying that repentance which Christ has made the way to it. ‘Ask men,’ you say, ‘have they sinned or not If they know they have, this is conviction. And this is preparation enough for mercy.’ Soft casuistry indeed! He that receives this saying is never likely either to ‘repent’ or ‘believe the gospel.’ And if he do not, he can have no access to the righteousness of Christ. Yet you strangely affirm: ‘A careless sinner is in full as hopeful a way as one that is the most deeply convicted’ (page 292). How can this be, if that conviction be from God Where He has begun the work, will He not finish it Have we not reason to hope this But in a careless sinner that work is not begun; perhaps never will be.

Again: whereas our Lord gives a general command, ‘Seek, and ye shah find,’ you say, ‘Saving faith was never yet sought or in the remotest manner wished for by an unbeliever’ (page 372); a proposition as contrary to the whole tenor of Scripture as to the experience of every true believer. Every one who now believes knows how he sought and wished for that faith before he experienced it. It is not true even with regard to your faith, a belief of the Bible. For I know Deists at this day who have often wished they could believe the Bible, and owned ‘it was happy for them that could.’ (2) You vehemently contradict yourself, and do the very thing which you charge upon others. ‘If we imagine we possess or desire to attain any requisite to our acceptance with God beside or in connection with the bare work of Christ, Christ shah profit us nothing’ (page 96). Again: ‘What is required of us in order to our acceptance with God Nothing. The least attempt to do anything is damnably criminal.’ Very good. Now for self-consistency: ‘What Christ has done is that which quiets the conscience of man as soon as he knows it. So that he need ask no more than, “Is it true or not” If he finds it true, he it happy. If he does not, he can reap no comfort from it. Our comfort arises from the persuasion of this.’ (Page 12.) Again: ‘Men are justified by a knowledge of the righteousness of Christ' (page 406). And yet again: ‘The sole requisite to acceptance is divine righteousness brought to view’ (page 291).

At Colchester the case is far otherwise. About an hundred and sixty simple, upright people are there united together, who are as little children, minding nothing but the salvation of their souls. Only they are greatly distressed for a larger house. What we could have done last Sunday I know not, but that, the day being mild, I took the field and preached on St. John's Green. I see but one way--to build a commodious house; and I desired them to look out for a piece of ground. It is true they are poor enough; but if it be God's work, He will provide the means. Wishing an increase in all grace both to Mrs. Blackwell, Mrs. Dewal, and you, I remain, dear sir, Your very affectionate servant.

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 Clayton Carthy Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [7] NEWCASTLE-UPON-TYNE, June 12, 1759. DEAR CLAYTON,--I hope you have received the sermon upon the New Birth. I can easily send you one a week. I have finished eight, and am now transcribing the fourth. You should supply any word that is wanting. Go east, west, north, or south, to Norton [Norton St. Philips (Journal, iii. 324).] or elsewhere, and speak sense or nonsense for a quarter of an hour. I believe it will avail both for your soul and body more than you imagine. I do 'think what is doing.' By this post (to leave that poor sinner without excuse) I have wrote once more in the following words: I make you one more offer. Only leave off speaking against me behind my back (whereby you do not hurt me, but the cause of God) and restore my papers to me, and you will find me Your still affectionate Husband. [Carthy had incurred Mrs. Wesley's anger by defending her husband's character. See letter of April 9.] My part is to go on my way and to finish my work.--I am, dear Clayton, Yours affectionately. To Mr. Carthy, At the New Room, In Bristol.

To Miss C-- YORK, July 15, 1759. Source: The Letters of John Wesley (1759) Author: John Wesley --- DEAR MISS C-- ,--Your letter gave me much satisfaction, though it was long before I received it. Now I find you can speak freely to me; and as you have found the way, I hope to hear from you a little oftener. In a few days I hope to be at Leeds. Why should you not give me the pleasure of hearing from you there! At present you are a captive of unbelief, though an unwilling captive. But I trust you shall ere long know One that bringeth the prisoners out of captivity. You can say from your heart,-- I would not to the foe submit; I hate the tyrant's chain: Bring, Lord, the prisoner from the pit; Nor let me cry in vain.1 And you will not cry in vain; only cry on, though it be weariness and pain to slothful flesh and blood. If instability and ingratitude were sufficient to prevent either present or future salvation, then would no child of Adam ever have been saved from the foundation of the world. But these and all manner of sin are washed away by the blood of the covenant. You want only to be acquainted with this to have it sprinkled upon your heart. And how soon may it be! Why not now! If you have nothing to pay, leave all your harmlessness, your good desires or works, all you have and are behind! Are you to be saved freely! Then be it as thou wilt! Freely the gift of God receive, Pardon and peace in Jesus find. [Poetical Works of J. and C. Wesley, iv. 247, altered slightly.] Away with your preparation! The Lord Himself prepare your heart and then hearken thereto! Away with your reasoning! Be a little child! Sink down before the Saviour of sinners, the Lover of your soul! Let Him have the glory over you. What hinders! Dear Miss C-- , be not reserved or fearful when you speak to Your affectionate brother and servant.

To Dorothy Furly Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [11] LONDON, August 19, 1759. MY DEAR SISTER,--The observing that rule might prevent abundance of mischief: I wish others would observe it as well as you. Thomas Walsh was a good and a wise man; yet there were some circumstances, not commonly known, which easily account for the darkness he went through before he went to paradise. [See Wesley's Veterans, v. 190-8.] I hope you have talked with Cornelius Bastable as well as heard him preach. He is an uncommon monument of the power of grace, strengthening the understanding as well as renewing the heart. For so weak an head and so bad a temper as he once had I do not know among all our preachers. Probably the difference between you and others lies in words chiefly. All who expect to be sanctified at all expect to be sanctified by faith. But meantime they know that faith will not be given but to them that obey. Remotely, therefore, the blessing depends on our works, although immediately on simple faith. Enjoy while you may the advantage which I had once, and shall have again when God sees best.--I am Your affectionate brother. Certainly you may say to me whatever you have a mind, either by writing or speaking.

To Mr. Jones Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [12] LONDON, August 22, 1759. SIR,--Nothing is more certain than that the kingdom of God is not divided against itself; that peace and joy in the Holy Ghost are no ways obstructive of righteousness, even in the highest degree of it. Hold fast, therefore, that whereunto you have attained, and in peace and joy wait for perfect love. We know this is not of works, lest any man should boast; and it is no more of sufferings than it is of works. Nothing is absolutely pre-required but a sense of our want; and this may be a calm, peaceful, yet joyful sense of it. When I was lately in Rotherham, I talked with eleven persons who seem to be perfected in love. [Wesley says in the Journal for Aug. 2, 1759: 'Thence I went on to Rotherham, and talked with five men and six women (as I had done with many others before in various places) who believe they are saved from sin. And this fact I believe, that they "rejoice evermore, pray without ceasing, and in everything give thanks." I believe they feel nothing but love now: what they will do, I leave to God.' ] Of these Jane Green (the wife of one of our preachers) was facile princeps--higher and deeper in experience than them all; and she never was in darkness or heaviness one hour during the second conviction. Only she felt in a manner not to be expressed her own foolishness, emptiness, and nothingness. And in this state she quietly continued till God said, 'Be thou clean.' While I was riding (since Christmas) three- or four-and twenty hundred miles I found no want of strength. But when my work was at an end, so was my strength. When I want it, I shall have it again. I thought you was to have been here in October; but God's time is the best! He cloth all things well. Why should we not trust Him in all!--I am, dear sir, Ever yours. Will you take the time and pains to read the Notes critically over, and give me your alterations and additions before I print another edition!

Such are (to go but a few days back)--'that I beat you,' which you told James Burges [One of the masters at Kingswood. Wesley visited the schoolhouse in 1739, and was there during the fire of 1757. See Diary in Journal, ii. 206, 240, 302; iv. 242.]; that I rode to Kingswood with Sarah Ryan, which you told Sarah Crosby; and that I required you, when we were first married, never to sit in my presence without my leave, which you told Mrs. Lee, [Eleanor Lee, 'a mother in Israel,' whom Wesley buried in 1778. See Journal, vi. 213.] Mrs. Fry, and several others, and stood it before my face. I dislike (9) Your common custom of saying things not true. To instance only in two or three particulars. You told Mr. Ireland [James Ireland, of Brislington, near Bristol. See next letter.] 'Mr. Vazeille learnt Spanish in a fortnight.' You told Mr. Fry 'Mrs. Ellison [Wesley's sister Susanna, who spent her last years in London. Evidently some reference to Sophia Hopkey.] was the author as to my intrigue in Georgia.' You told Mrs. Ellison 'you never said any such thing; you never charged her with it.' You also told her 'that I had laid a plot to serve you as Susannah was served by the two elders.' I dislike (10) Your extreme, immeasurable bitterness to all who endeavour to defend my character (as my brother, Joseph Jones, Clayton Carthy [See letter of June 12. ]), breaking out even into foul, unmannerly language, such as ought not to defile a gentlewoman's lips if she did not believe one word of the Bible.

I should not have obtruded myself either upon them or you: for I have really work enough, full as much as either my body or mind is able to go through; and I have, blessed be God, friends enough--I mean, as many as I have time to converse with. Nevertheless, I never repented of that I spent at Everton; and I trust it was not spent in vain. I have not time to throw these thoughts into a smoother form; so I give you them just as they occur. May the God whom you serve give you to form a right judgement concerning them, and give a blessing to the rough sincerity of, dear sir, Your affectionate servant.

To his Brother Charles REDRUTH September 21, 1760. Source: The Letters of John Wesley (1760) Author: John Wesley --- DEAR BROTHER,--I do not apprehend that letter to be any proof of L. A.'s understanding. [Nehemiah Curnock thought this reference might be to Wesley's sister Anne. see Journal, iv. 413n.] I believe you had not time to consider it. Do you really think she was the inditer That she was the transcriber of it I allow; but is not the hand of Joab in this Did you not take knowledge not only of the sentiments but the very language of honest James Relly [See Tyerman's Wesley, ii. 400-1n. He was an Antinomian of bad repute. But see letter of July 7, 1761.] Your message by John Jones seems to supersede the necessity of my writing; yet I think of sending a few civil lines, without entering into the merits of the cause. Is it not an excellent copy of our friend's countenance to 'beg leave to live apart' Quis enim negat ['For who forbids this'] If the unbeliever will depart, let her depart. But she will as soon leap into the sea. [Our friend is his wife. Charles wrote on the letter: 'She asks to part.'] I speak everywhere of bribery and run goods. I suppose John Jones has sent you the Minutes of the Conference. [Held at Bristol in August.] On Friday se'nnight I hope to preach at Shepton Mallet at noon and at Bristol in the evening. [On Oct. 3 he preached at both places at the time mentioned.] Vive hodie! ['Live to-day', the motto on his seal.] Adieu. I should think if you was solus cum solo, ['Closeted only with him.'] the point to be insisted on with John Gambold would be, 'You went to the Moravians to find happiness. Have you found it What have you gained by the exchange' It is time enough, I suppose, for me to write; for you cannot go to London soon.

To the Editor of 'Lloyd's Evening Post' Editor's Introductory Notes: 1760 Source: The Letters of John Wesley (1760) Author: John Wesley --- [14] LONDON, November 17, I 760. SIR,--In your last paper we had a letter from a very angry gentleman (though he says he had put himself into as good humour as possible), who personates a clergyman, but is, I presume, in reality a retainer to the theatre. He is very warm against the people vulgarly called Methodists, 'ridiculous impostors,' 'religious buffoons,' as he styles them; 'saint-errants' (a pretty and quaint phrase), full of 'inconsiderateness, madness, melancholy, enthusiasm'; teaching a 'knotty and unintelligible system' of religion--yea, a 'contradictory or self-contradicting'; nay, a 'mere illusion,' a 'destructive scheme, and of pernicious consequence'; since 'an hypothesis is a very slippery foundation to hazard our all upon.' Methinks the gentleman has a little mistaken his character: he seems to have exchanged the sock for the buskin. But, be this as it may, general charges prove nothing. Let us come to particulars. Here they are: 'The basis of Methodism is the grace of assurance' (excuse a little impropriety of expression), 'regeneration being only a preparative to it.' Truly this is somewhat 'knotty and unintelligible.' I will endeavour to help him out. The fundamental doctrine of the people called Methodists is, Whosoever will be saved, before all things it is necessary that he hold the true faith;--the faith which works by love; which, by means of the love of God and our neighbour, produces both inward and outward holiness. This faith is an evidence of things not seen; and he that thus believes is regenerate, or born of God; and he has the witness in himself (call it assurance or what you please): the Spirit itself witnesses with his spirit that he is a child of God. 'From what scripture' every one of these propositions 'is collected' any common Concordance will show. 'This is the true portraiture of Methodism,' so called. 'A religion superior to this' (the love of God and man) none can 'enjoy,' either in time or in eternity.

To Mrs. Abigail Brown LONDON, November 21, 1760. Source: The Letters of John Wesley (1760) Author: John Wesley --- DEAR ABBY,--I cannot advise. You must follow your own conscience. Act as you are fully persuaded in your own mind. Consider first what is best with regard to eternity, and then take your measures accordingly. Mr. Fisher [See letter of Sept. 28.] will assist you in whatever you would have done; and if you want money, I have desired him to help you to it. Speak freely to me, if you love me; and believe me to be, dear Abby. Your sincere friend and affectionate brother.

The author of the letter to Mr. Berridge is a more considerable writer. In many things I wholly agree with him, though not in admiring Dr. Taylor; but there is a bitterness even in him which I should not have expected in a gentleman and a scholar. So in the very first page I read, 'The Church, which most of your graceless fraternity have deserted.' Were the fact true (which it is not), yet is the expression to be commended Surely Dr. Green himself thinks it is not. I am sorry, too, for the unfairness of his quotations. For instance: he cites me (a page 53) as speaking of 'faith shed abroad in men's hearts like lightning.' Faith shed abroad in men's hearts! I never used such an expression in my life: I do not talk after this rate. Again, he quotes, as from me (b page 57), so, I presume, Mr. W. means, 'a behaviour does not pretend to add the least to what Christ has done.' But be these words whose they may, they are none of mine. I never spoke, wrote--no, nor read them before. Once more, is it well judged for any writer to show such an utter contempt of his opponents as you affect to do with regard to the whole body of people vulgarly termed Methodists 'You may keep up,' say you, 'a little bush-fighting in controversy; you may skirmish awhile with your feeble body of irregulars; but you must never trust to your skill in reasoning' page 77). Upon this I would ask: (1) If these are such poor, silly creatures, why does so wise a man set his wit to them 'Shall the King of Israel go out against a flea' (2) If it should happen that any one of these silly bush-fighters steps out into the plain, engages hand to hand, and foils this champion by mere dint of reason, will not his defeat be so much the more shameful as it was more unexpected But I say the less at present, not only because Mr. Berridge is able to answer for himself, but because the title--page bids me expect a letter more immediately addressed to myself.

You blame me (2) for teaching heterodox doctrine concerning faith and good works (I am obliged to put the meaning of many of your straggling sentences together as well as I can). As to the former, which you still awkwardly and unscripturally style the grace of assurance (a phrase I never use), you say: 'You have given it a true Methodistical gloss. But where are the proofs from Scripture Not one single text.' Sir, that is your ignorance. I perceive the Bible is a book you are not acquainted with. Every sentence in my account is a text of Scripture. I purposely refrained from quoting chapter and verse, because I expected you would bewray your ignorance, and show that you was got quite out of your depth. As your old friend Mr. Vellum says, 'You will pardon me for being jocular.' To one who seriously desired information on this point I would explain it a little farther. Faith is an evidence or conviction of things not seen, of God, and the things of God. This is faith in general. More particularly it is a divine evidence or conviction that Christ loved me and gave Himself for me. This directly leads us to work out our salvation with fear and trembling; not with slavish, painful fear, but with the utmost diligence, which is the proper import of that expression. When this evidence is heightened to exclude all doubt, it is the plerophory or full assurance of faith. But any degree of true faith prompts the believer to be zealous of good works.

In the fourth paragraph you say: 'Did you never use that phrase the grace of assurance ' Never, that I remember, either in preaching or writing; both your ears and eyes have been very unhappy if they informed you I did: and, how many soever look either sorrowful or joyful, that will not prove the contrary. 'But produce your texts.' What, for a phrase I never use I pray you have me excused. But (as I said before) 'from what scripture every one of my propositions is collected any common Concordance will show.' To save you trouble, I will for once point out those scriptures: 'Whosoever will be saved must believe' (Mark xvi. 16; Acts xvi. 31); 'This faith works by love' (Gal. v. 6); it is 'an evidence of things not seen' (Heb. xi. 1); 'He that believes is born of God' (1 John v. 1); 'He has the witness in himself' (verse 10); 'The Spirit itself witnesses with his spirit that he is a child of God' (Rom. viii. 16). In the fifth you say: 'You embrace any shift to twist words to your own meaning.' This is saying just nothing. Any one may say this of any one. To prove it is another point. In the sixth you say: 'No Protestant divine ever taught your doctrine of Assurance.' I hope you know no better; but it is strange you should not. Did you never see Bishop Hall's Works Was not he a Protestant divine Was not Mr. Perkins, Bolton, Dr. Sibbs, Dr. Preston, Archbishop Leighton Inquire a little farther; and do not run thus hand over head, asserting you know not what. By assurance (if we must use the expression) I mean 'a confidence which a man hath in God that by the merits of Christ his sins are forgiven and he reconciled to the favour of God.' Stop! Do not run your head into a noose again. These are the words of the Homily. In the seventh you grant 'that works are not meritorious unless accompanied with faith.' No, nor then neither. But pray do not talk of this any more till you know the difference between meritorious and rewardable; otherwise your ignorance will cause you to blunder on without shame and without end.

To the Author of the 'Westminster Journal' [The New Weekly Miscellany, or Westminster Journal.] Date: LONDON, January 7, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- SIR, --I hope you are a person of impartiality; if so, you will not insert what is urged on one side of a question only, but likewise what is offered on the other. Your correspondent is doubtless a man of sense, and he seems to write in a good humour; but he is extremely little acquainted with the persons of whom he undertakes to give an account. There is 'gone abroad,' says he, 'an ungoverned spirit of enthusiasm, propagated by knaves and embraced by fools.' Suffer me now to address the gentleman himself. Sir, you may call me both a knave and a fool; but prove me either the one or the other if you can. 'Why, you are an enthusiast.' What do you mean by the term? A believer in Jesus Christ? An asserter of His equality with the Father and of the entire Christian revelation? Do you mean one who maintains the antiquated doctrines of the New Birth and Justification by Faith? Then I am an enthusiast. But if you mean anything else, either prove or retract the charge. The enthusiasm which has lately gone abroad is faith which worketh by love. Does this 'endanger government itself'? Just the reverse. Fearing God, it honours the King. It teaches all men to be subject to the higher powers, not for wrath, but for conscience' sake.

To Dr. Green Date: LONDON, April 2, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- REVEREND SIR, --I have no desire to dispute, least of all with one whom I believe to fear God and work righteousness. And I have no time to spare. Yet I think it my duty to write a few lines with regard to those you sent to Mr. Bennet. You therein say: 'If you sent me the books to inform me of an error which I had publicly advanced, pardon me if I say I know numbers who call themselves Methodists assert their assurance of salvation at the very time they wallow in sins of the deepest dye.' Permit me, sir, to speak freely. I do not doubt the fact. But (1) Those who are connected with me do not call themselves Methodists. Others call them by that nickname, and they cannot help it; but I continually warn them not to pin it upon themselves. (2) We rarely use that ambiguous expression of 'Christ's righteousness imputed to us.' (3) We believe a man may be a real Christian without being 'assured of his salvation.' (4) We know no man can be assured of salvation while he lives in any sin whatever. (5) The wretches who talk in that manner are neither Methodists nor Moravians, but followers of William Cudworth, James Relly, and their associates, who abhor us as much as they do the Pope, and ten times more than they do the devil. If you oppose these, so do I; and have done privately and publicly for these twenty years.

'(iv) These principles they industriously propagate among their followers.' Indeed they do not: the bulk of their followers know just nothing of the matter. They industriously propagate among them nothing but inward and outward holiness. (7) 'Now these are oppositions to the most fundamental principles and essentially constituent parts of our Establishment; and not of ours only, but of every ecclesiastical Establishment that is or ever has been in the Christian world.' 'The most fundamental principles'! No more than the tiles are the most fundamental principles of an house. Useful, doubtless, they are; yet you must take them off if you would repair the rotten timber beneath. 'Essentially constituent parts of our Establishment'! Well, we will not quarrel for a word. Perhaps the doors may be essentially constituent parts of the building we call a church. Yet, if it were on fire, we might innocently break them open or even throw them for a time off the hinges. Now this is really the case. The timber is rotten--yea, the main beams of the house; and they want to place that firm beam, salvation by faith, in the room of salvation by works. A fire is kindled in the Church, the house of the living God: the fire of love of the world, ambition, covetousness, envy, anger, malice, bitter zeal--in one word, of ungodliness and unrighteousness. Oh who will come and help to quench it? Under disadvantages and discouragements of every kind, a little handful of men have made a beginning; and I trust they will not leave off till the building is saved or they sink in the ruins of it. 4. To sum up the whole. A few irregular men openly witness those truths of God which the regular clergy (a few excepted) either suppress or wholly deny. Their word is accompanied with the power of God, convincing and converting sinners. The word of those is not accompanied with power: it neither wounds nor heals. The former witness the truth and the power of God by their own life and conversation: therefore the world, men who know not God, hate them and speak all manner of evil against them falsely. The latter are of the world: therefore the world loves its own and speaks honourably of them.

To George Merryweather Source: The Letters of John Wesley (1761) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 7, 1761. MY DEAR BROTHER,--I had allotted two nights for Yarm; but by the advice of our brethren here I have made a little alteration in my plan. On Wednesday and Thursday the 18th instant I am to be at Stockton. On Friday evening and Saturday noon I purpose (with God's leave) to preach at Yarm. [He preached at Yarm on the Friday evening at seven, and on Saturday at noon 'applied those words, "Now abide faith, hope, love; but the greatest of these is love."' See Journal, iv. 464; and letter of Jan. 24, 1760.] On Saturday evening I am to be at Hutton Rudby, which is nearer the centre of our Societies.--I am Your affectionate brother.

Persons who talked of being emptied before they were filled were for some time a great stumbling-block to me too; but I have since considered it thus: The great point in question is, Can we be saved from all sin or not? Now, it may please God to act in that uncommon manner, purposely to clear this point--to satisfy those persons that they are saved from all sin before He goes on in His work. Forgive me, dear Miss Hardy, that I do but just touch upon the heads of your letter. Indeed, this defect does not spring from the want of love, but only from want of time. I should not wonder if your soul was one of the next that was filled with pure love. Receive it freely, thou poor bruised reed! It is able to make thee stand.--I am Your affectionate friend and brother.

To Miss J. C. March Source: The Letters of John Wesley (1762) Author: John Wesley --- [1] LONDON, January 30, 1762. When you was justified, you had a direct witness that your sins were forgiven; afterward this witness was frequently intermitted, and yet you did not doubt of it. In like manner, you have had a direct witness that you are saved from sin; and this witness is frequently intermitted, and yet even then you do not doubt of it. But I much doubt if God withdraws either the one witness or the other without some occasion given on our part. I never knew any one receive the abiding witness gradually; therefore I incline to think this also is given in a moment. But there will be still after this abundant room for a gradual growth in grace.

To Matthew Lowes LONDON, February 13, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- MY DEAR BROTHER,--Order concerning Brother Newall as you see good. If he is not wanted in the Manchester Round, I believe he would be welcome in James Oddie's. [See letters of Aug. 15, 1761, and of Jan. 25, 1762 (to Lowes).] You must not be surprised if there is a deadness in many places during the winter season. But the spring will return. Fear nothing. Hope belongs to us. Fight on, and conquer.-- I am Your affectionate friend and brother.

To Thomas Rankin Source: The Letters of John Wesley (1762) Author: John Wesley --- [2] LONDON, February 20, 1762. MY DEAR BROTHER,--By all means go into Sussex again. And you may continue in that circuit till another preacher comes. I trust God has sent you thither for the good of others and of your own soul. Be exact in observing and in enforcing all the Rules of our Society. Then you will see more and more fruit of your labour.--I am Your affectionate brother.

To Henry Brooke Source: The Letters of John Wesley (1762) Author: John Wesley --- [3] LONDON, March 1, 1762. MY DEAR BROTHER,--I rejoice to hear that you continue in the good way. Never leave off a duty because you are tempted in it. You may be more tempted than usual on fasting days; and yet you may receive a blessing thereby. I expect to be either in Dublin or Cork about the end of this month. I have not, since I have been in London, heard anything of Tommy Bethel. [The Diary for Oct. 15, 1785, has: '1 dinner, conversed, prayer, Mr. Bethell.'] I believe the letters are safely delivered.--I am Your affectionate brother.

To Dr. Horne Source: The Letters of John Wesley (1762) Author: John Wesley --- [4] LEWISHAM, March 10, 1762. REVEREND SIR,--When you spoke of 'heresies making their periodical revolutions,' of 'Antinomianism rampant among us,' and immediately after of 'the new lights at the Tabernacle and Foundery,' must not your hearers naturally think that Mr. Whitefield and I were reviving those heresies But do you know the persons of whom you speak Have you ever conversed with them Have you read their writings If not, is it kind, is it just, to pass so severe a censure upon them Had you only taken the trouble of reading one tract, the Appeal to Men of Reason and Religion, you would have seen that a great part of what you affirm is what I never denied. To put this beyond dispute, I beg leave to transcribe some passages from that treatise; which will show not only what I teach now, but what I have taught for many years. I will afterward simply and plainly declare wherein I as yet differ from you; and the rather that, if I err therein, you may by God's assistance convince me of it. I. 1. 'Justification sometimes means our acquittal at the last day (Matt. xii. 37). But this is altogether out of the present question; that justification whereof our Articles and Homilies speak meaning present forgiveness, pardon of sins, and consequently acceptance with God, who therein "declares His righteousness," or mercy, by or "for the remission of the sins that are past," saying, "I will be merciful to thy unrighteousness, and shine iniquities I will remember no more" (Rom. iii. 25; Heb. viii. 12). 'I believe the condition of this is faith (Rom. iv. 5, &c.): I mean, not only that without faith we cannot be justified, but also that, as soon as any one has true faith, in that moment he is justified. 'Good works follow this faith, but cannot go before it (Luke vi. 43); much less can sanctification, which implies a continued course of good works springing from holiness of heart. But it is allowed that entire sanctification goes before our justification at the last day (Heb. xii. 14).

'It is allowed also that repentance and "fruits meet for repentance" go before faith (Mark i. 15; Matt. iii. 8). Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment; and by "fruits meet for repentance," forgiving our brother (Matt. vi. 14-15), ceasing from evil, doing good (Luke iii. 8-9, &c.), using the ordinances of God, and in general obeying Him according to the measure of grace which we have received (Matt. vii. 7, xxv. 29). But these I cannot as yet term good works, because they do not spring from faith and the love of God.'[A Farther Appeal to Men of Reason and Religion, Part I. See Works, viii. 46-7.] 2. 'Faith alone is the proximate condition of present justification.' II. 1. I have shown here at large what is the doctrine I teach with regard to justification, and have taught ever since I was convinced of it myself by carefully reading the New Testament and the Homilies. In many points I apprehend it agrees with yours: in some it does not; these I come now to consider. May God enable me to do it in love and meekness of wisdom! You say: 'Happy times when faith and a good life were synonymous terms!' (page 7). I conceive they never were. Is not faith the root, a good life the tree springing therefrom 'That good works are a necessary condition of our justification may be proved, first, from express testimonies of Scripture. So Isaiah i. 16-17: "Cease from evil, learn to do well." Then "your sins that were as scarlet shall be white as snow." Here ceasing from evil and learning to do well are the conditions of pardon.' I answer: Without them there is no pardon; yet the immediate condition of it is faith. He that believeth, and he alone, is justified before God. 'So Ezekiel xxxiii. 14-16: If the sinner "turn from his evil ways" and "walk in the statutes of life," then "all his sins shall not be once mentioned to him."' Most sure--that is, if he believe; else, whatever his outward walking be, he cannot be justified.

The next scripture you cite, Matthew xi. 28 (Sermon, p. 10), proves no more than this--that none find 'rest to their souls' unless they first come to Christ (namely, by faith) and then obey Him. But 'He says, "Ye are My friends, if ye do whatsoever I command you."' He does so; but how does it appear that this relates to justification at all 'St. Peter also declares, "In every nation he that feareth God and worketh righteousness is accepted of Him" (Acts x. 35).' He is; but none can either fear God or work righteousness till he believes according to the dispensation he is under. 'And St. John: "He that doeth righteousness is righteous."' I do not see that this proves anything. 'And again: "If we walk in the light, as God is in the light, then have we communion with Him, and the blood of Jesus Christ His Son cleanseth us from all sin" (I John i. 7).' This would prove something, if it could be proved that 'cleansing us from all sin' meant only justification. 'The Scriptures insist upon the necessity of repentance in particular for that purpose. But repentance comprehends compunction, humiliation, hatred of sin, confession of it, prayer for mercy, ceasing from evil, a firm purpose to do well, restitution of ill-got goods, forgiveness of all who have done us wrong, and works of beneficence.' (Pages 11-12.) I believe it does comprehend all these, either as parts or as fruits of it and it comprehends 'the fear' but not 'the love of God' that flows from an higher principle. And he who loves God is not barely in the right way to justification: he is actually justified. The rest of the paragraph asserts just the same thing which was asserted in those words: 'Previous to justifying faith must be repentance, and, if opportunity permits, "fruits meet for repentance."' But still I must observe that 'neither the one nor the other is necessary either in the same sense or in the same degree with faith.' No scripture testimony can be produced which any way contradicts this.

2. 'That works are a necessary condition of our justification may be proved, secondly, from scripture examples; particularly those recited in the 11th chapter of the Epistle to the Hebrews. These all 'through faith wrought righteousness: without working righteousness, they had never obtained the promises.' (Page 13.) I say the same thing: none are finally saved but those whose faith 'worketh by love.' 'Even in the thief upon the cross faith was attended by repentance, piety, and charity.' It was: repentance went before his faith; piety and charity accompanied it. 'Therefore he was not justified by faith alone.' Our Church, adopting the words of St. Chrysostom, expressly affirms in the passage above cited he was justified by faith alone. And her authority ought to weigh more than even that of Bishop Bull, or of any single man whatever. Authority, be pleased to observe, I plead against authority, reason against reason. It is no objection that the faith whereby he was justified immediately produced good works. 3. How we are justified by faith alone, and yet by such a faith as is not alone, it may be proper to explain. And this also I choose to do, not in my own words, but in those of our Church: 'Faith does not shut out repentance, hope, love, and the fear of God, to be joined with faith in every man that is justified; but it shutteth them out from the office of justifying. So that although they be all present together in him that is justified, yet they justify not all together. Neither doth faith shut out good works, necessarily to be done afterwards, of duty towards God. That we are justified only by this faith in Christ speak all the ancient authors; specially Origen, St. Cyprian, St. Chrysostom, Hilary, Basil, St. Ambrose, and St. Augustine.' (Homily on the Salvation of Man.)

4. You go on: 'Thirdly, if we consider the nature of faith, it will appear impossible that a man should be justified by that alone. Faith is either an assent to the gospel truths or a reliance on the gospel promises. I know of no other notion of faith.' (Sermon, p. 15.) I do;--an elegcos of things not seen; which is far more than a bare assent, and yet toto genere different from a reliance. Therefore, if you prove that neither an assent nor a reliance justifies, nor both of them together, still you do not prove that we are not justified by faith, even by faith alone. But how do you prove that we cannot be justified by faith as a reliance on the promises Thus: 'Such a reliance must be founded on a consciousness of having performed the conditions. And a reliance so founded is the result of works wrought through faith.' No: of works wrought without faith; else the argument implies a contradiction. For it runs thus (on the supposition that faith and reliance were synonymous terms): Such a reliance is the result of works wrought through such a reliance. 5. Your fourth argument against justification by faith alone is drawn from the nature of justification. This, you observe, 'implies a prisoner at the bar, and a law by which he is to be tried; and this is not the law of Moses, but that of Christ, requiring repentance and faith, with their proper fruits' (page 16); which now through the blood of Christ are accepted and 'counted for righteousness.' St. Paul affirms this concerning faith, in the 4th chapter of his Epistle to the Romans. But where does he say that either repentance or its fruits are counted for righteousness Nevertheless I allow that the law of Christ requires such repentance and faith before justification as, if there be opportunity, will bring forth the 'fruits of righteousness.' But if there be not, he that repents and believes is justified notwithstanding. Consequently these alone are necessary, indispensably necessary, conditions of our justification.

6. Your last argument against justification by faith alone 'is drawn from the method of God's proceeding at the last day. He will then judge every man "according to his works." If, therefore, works wrought through faith are the ground of the sentence passed upon us in that day, then are they a necessary condition of our justification' (page 19): in other words, 'if they are a condition of our final, they are a condition of our present, justification.' I cannot allow the consequence. All holiness must precede our entering into glory. But no holiness can exist till, 'being justified by faith, we have peace with God through our Lord Jesus Christ.' 7. You next attempt to reconcile the writings of St. Paul with justification by works. In order to this you say: 'In the first three chapters of his Epistle to the Romans he proves that both Jews and Gentiles must have recourse to the gospel of Christ. To this end he convicts the whole world of sin; and having stopped every mouth, he makes his inference, "Therefore by the deeds of the law there shall no flesh be justified. We conclude," then, says he, "a man is justified by faith without the deeds of the law." But here arise two questions: first, What are the works excluded from justifying secondly, What is the faith which justifies' (Pages 20-2.) 'The works excluded are heathen and Jewish works set up as meritorious. This is evident from hence--that heathens and carnal Jews are the persons against whom he is arguing.' Not so: he is arguing against all mankind; he is convicting the whole world of sin. His concern is to stop 'every mouth' by proving that 'no flesh,' none born of a woman, no child of man, can be justified by his own works. Consequently he speaks of all the works of all mankind antecedent to justification, whether Jewish or any other, whether supposed meritorious or not, of which the text says not one word. Therefore all works antecedent to justification are excluded, and faith is set in flat opposition to them. 'Unto him that worketh not, but believeth, his faith is counted to him for righteousness.' 'But what is the faith to which he attributes justification That "which worketh by love"; which is the same with the "new creature," and implies in it the keeping the commandments of God.'

It is undoubtedly true that nothing avails for our final salvation without kainh ktisis 'a new creation,' and, consequent thereon, a sincere, uniform keeping of the commandments of God. This St. Paul constantly declares. But where does he say this is the condition of our justification In the Epistles to the Romans and Galatians particularly he vehemently asserts the contrary, earnestly maintaining that nothing is absolutely necessary to this but 'believing in Him that justifieth the ungodly'--not the godly, not him that is already a 'new creature,' that previously keeps all the commandments of God. He does this afterward: when he is justified by faith, then his faith 'worketh by love.' 'Therefore there is no condemnation to them that are in Christ Jesus,' justified by faith in Him, provided they 'walk in Him whom they have received, not after the flesh, but after the Spirit' (page 23). But, should they turn back and walk again after the flesh, they would again be under condemnation. But this no way proves that 'walking after the Spirit' was the condition of their justification. Neither will anything like this follow from the Apostle's saying to the Corinthians, 'Though I had all faith, so as to remove mountains, and have not charity, I am nothing.' This only proves that miracle-working faith may be where saving faith is not. 8. To the argument, 'St. Paul says "Abraham was justified by faith,"' you answer, 'St. James says "Abraham was justified by works"' (page 24). True; but he neither speaks of the same justification, nor the same faith, nor the same works. Not of the same justification: for St. Paul speaks of that justification which was five-and-twenty years before Isaac was born (Genesis); St. James of that wherewith he was justified when he offered up Isaac on the altar. It is living faith whereby St. Paul affirms we are justified; it is dead faith whereby St. James affirms we are not justified. St. Paul speaks of works antecedent to justification; St. James of works consequent upon it. This is the plain, easy, natural way of reconciling the two Apostles.

The fact was manifestly this: (1) When Abraham dwelt in Haran, being then seventy-five years old, God called him thence: he 'believed God,' and He 'counted it to him for righteousness'--that is, he 'was justified by faith,' as St. Paul strenuously asserts. (2) Many years after Isaac was born (some of the ancients thought three-and-thirty) Abraham, showing his faith by his works, offered him up upon the altar. (3) Here the 'faith' by which, in St. Paul's sense, he was justified long before, 'wrought together with his works'; and he was justified in St. James's sense--that is (as the Apostle explains his own meaning), 'by works his faith was made perfect.' God confirmed, increased, and perfected the principle from which those works sprang. 9. Drawing to a conclusion, you say: 'What pity so many volumes should have been written upon the question whether a man be justified by faith or works, seeing they are two essential parts of the same thing!' (page 25). If by works you understand inward and outward holiness, both faith and works are essential parts of Christianity: and yet they are essentially different, and by God Himself contradistinguished from each other; and that in the very question before us-- 'Him that worketh not, but believeth.' Therefore whether a man be justified by faith or works is a point of the last importance; otherwise our Reformers could not have answered to God their spending so much time upon it. Indeed, they were both too wise and too good men to have wrote so many volumes on a trifling or needless question.

To Jenny Lee Source: The Letters of John Wesley (1762) Author: John Wesley --- [5] LIMERICK, June 7, 1762. MY DEAR SISTER,--You did well to write freely. The more largely you write the more welcome your letters will be; and your soul is now so feeble and tender that it needs every help. It is certain that God has made bare His arm and wrought a great deliverance for you. He has more fully revealed His Son in you. He has purified your heart. He has saved you from pride, anger, desire. Yea, the Son has made you free, and you are free indeed. Stand fast, then, my dear friend, in this glorious liberty. Stand fast by simple faith! Look unto Jesus! Trust Him, praise Him for ever. Lean upon Him alone! And be not careful about this or that name for the blessing you have received. Do not reason one moment what to call it, whether perfection or anything else. You have faith: hold it fast. You have love: let it not go. Above all, you have Christ! Christ is yours! He is your Lord, your love, your all! Let Him be your portion in time and in eternity! Send word just how you are in every particular to Your affectionate brother.

To his Brother Charles Source: The Letters of John Wesley (1762) Author: John Wesley --- [7] [September 1762.] Some thoughts occurred to my mind this morning, which I believe it may be useful to set down, the rather because it may be a means of our understanding each other clearly, that we may agree as far as ever we can and then let all the world know it. I was thinking on Christian perfection, with regard to the thing, the manner, and the time. 1. By perfection I mean the humble, gentle, patient love of God and man ruling all the tempers, words, and actions, the whole heart and the whole life. I do not include a possibility of falling from it, either in part or in whole. Therefore I retract several expressions in our hymns which partly express, partly imply, such an impossibility. And I do not contend for the term 'sinless,' though I do not object against it. Do we agree or differ here If we differ, wherein 2. As to the manner, I believe this perfection is always wrought in the soul by faith, by a simple act of faith; consequently in an instant. But I believe a gradual work both preceding and following that instant. Do we agree or differ here 3. As to the time, I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before death. Do we agree or differ here I believe it is usually many years after justification, but that it may be within five years or five months after it. I know no conclusive argument to the contrary. Do you If it must be many years after justification, I would be glad to know how many. Pretium quotus arrogat annus [Horace's Epistles, II. i. 35: How many years should claim the prize'] And how many days, or months, or even years can you allow to be between perfection and death How far from justification must it be and how near to death If it be possible, let you and me come to a good understanding, both for our own sakes and for the sake of the people.

To Miss March BRISTOL, October 9, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- Though I have very little time, I must write a few lines. I thank you for your comfortable letter. Some have more of heat and some of light. The danger is that one should say to the other, 'I have no need of thee,' or that any should mistake his place and imagine himself to be what he is not. Be not backward to speak to any whom you think are mistaken either in this or other things. A loving word spoken in faith shall not fall to the ground; and the more freely you speak to me at any time or on any head the more you will oblige Your ever affectionate brother.

To Samuel Furly BRISTOL, October 13, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- MY DEAR BROTHER,--In general, when I apprehend, 'Certainly this is a contradiction,' if I find other persons of equal sagacity with myself, of equal natural and acquired abilities, apprehend it is not, I immediately suspect my own judgement; and the more so because I remember I have been many times full as sure as I am now, and yet afterwards I found myself mistaken. As to this particular question, I believe I am able to answer every objection which can be made. But I am not able to do it without expending much time which may be better employed. For this reason I am persuaded it is so far from being my duty to enter into a formal controversy about it that it would be a wilful sin; it would be employing my short residue of life in a less profitable way than it may be employed. The proposition which I will hold is this: 'A person may be cleansed from all sinful tempers, and yet need the atoning blood.' For what For 'negligences and ignorances'; for both words and actions (as well as omissions) which are in a sense transgressions of the perfect law. And I believe no one is clear of these till he lays down this corruptible body. [See letter of Sept. 15 to him.] Now, Sammy, dropping the point of contradiction or no contradiction, tell me simply what you would have more. Do you believe evil tempers remain till death all, or some if some only, which I love truth wherever I find it; so if you can help me to a little more of it, you will oblige, dear Sammy, Yours, &c.

To Thomas Maxfield Source: The Letters of John Wesley (1762) Author: John Wesley --- [8] CANTERBURY, November 2, 1762. Without any preface or ceremony, which is needless between you and me, I will simply and plainly tell what I dislike in your doctrine, spirit, or outward behaviour. When I say yours, I include Brother Bell and Owen and those who are most closely connected with them. 1. I like your doctrine of Perfection, or pure love; love excluding sin; your insisting that it is merely by faith; that consequently it is instantaneous (though preceded and followed by a gradual work), and that it may be now, at this instant. But I dislike your supposing man may be as perfect as an angel; that he can be absolutely perfect; that he can be infallible, or above being tempted; or that the moment he is pure in heart he cannot fall from it. I dislike the saying, This was not known or taught among us till within two or three years. I grant you did not know it. You have over and over denied instantaneous sanctification to me; but I have known and taught it (and so has my brother, as our writings show) above these twenty years. I dislike your directly or indirectly depreciating justification, saying a justified person is not in Christ, is not born of God, is not a new creature, has not a new heart, is not sanctified, not a temple of the Holy Ghost, or that he cannot please God or cannot grow in grace. I dislike your saying that one saved from sin needs nothing more than looking to Jesus; needs not to hear or think of anything else; believe, believe is enough; that he needs no self-examination, no times of private prayer; needs not mind little or outward things; and that he cannot be taught by any person who is not in the same state. I dislike your affirming that justified persons in general persecute them that are saved from sin; that they have persecuted you on this account; and that for two years past you have been more persecuted by the two brothers than ever you was by the world in all your life. 2. As to your spirit, I like your confidence in God and your zeal for the salvation of souls.

I dislike your appointing such meetings as hinder others from attending either the public preaching or their class or band, or any other meeting which the Rules of the Society or their office requires them to attend. I dislike your spending so much time in several meetings, as many that attend can ill spare from the other duties of their calling, unless they omit either the preaching or their class or band. This naturally tends to dissolve our Society by cutting the sinews of it. As to your more public meetings, I like the praying fervently and largely for all the blessings of God; and I know much good has been done hereby, and hope much more will be done. But I dislike several things therein,--(1) The singing or speaking or praying of several at once: (2) the praying to the Son of God only, or more than to the Father: (3) the using improper expressions in prayer; sometimes too bold, if not irreverent; sometimes too pompous and magnificent, extolling yourselves rather than God, and telling Him what you are, not what you want: (4) using poor, flat, bald hymns: (5) the never kneeling at prayer: (6) your using postures or gestures highly indecent: (7) your screaming, even so as to make the words unintelligible: (8) your affirming people will be justified or sanctified just now: (9) the affirming they are when they are not: (10) the bidding them say, 'I believe': (11) the bitterly condemning any that oppose, calling them wolves, &c.; and pronouncing them hypocrites, or not justified. Read this calmly and impartially before the Lord in prayer. So shall the evil cease and the good remain, and you will then be more than ever united to Your affectionate brother.

To his Brother Charles LONDON, December 11, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- DEAR BROTHER,--For eighteen or twenty days I heard with both ears, but rarely opened my mouth. I think I now understand the affair at least as well as any person in England. The sum is this: (1) The meeting in Beech Lane, [The meeting was apparently in Joseph Guilford's house (see Journal, v. 7). On visiting the classes in November, Wesley found 'some were vehement for, some against, the meetings for prayer which were in several parts of the town. I said little, being afraid of taking any step which I might afterwards repent of' (ibid. iv. 538). Thomas Maxfield was making much trouble.] before I came to town, was like a bear-garden; full of noise, brawling, cursing, swearing, blasphemy, and confusion. (2) Those who prayed were partly the occasion of this, by their horrid screaming, and unscriptural, enthusiastic expressions. (3) Being determined either 'to mend them or end them,' I removed the meeting to the Foundery. (4) Immediately the noise, brawling, cursing, swearing, blasphemy, and confusion ceased. (5) There was less and less screaming and less of unscriptural and enthusiastic language. (6) Examining the Society, I found about threescore persons who had been convinced of sin and near fourscore who were justified at these meetings. So that on the whole they have done some hurt and much good. I trust they will now do more good, and no hurt at all. Seven persons had left the Society on this account; but four of them are come back already. I bought the ground before Kingswood School of Margaret Ward, and paid for it with my own money. [This plot was divided into pastures and gardens, in the latter of which the boys worked. See Kingswood School, p. 19.] Certainly, therefore, I have a right to employ it as I please. What can any reasonable man say to the contrary I have answered the Bishop, and had advice upon my answer. If the devil owes him a shame, he will reply. He is a man of sense; but I verily think he does not understand Greek! [See heading to letter on p. 338.]

I should be glad to see Mr. Nitchman. [David Nitschmann, who had sailed with the Wesleys to Georgia as bishop in charge of the Moravian emigrants. See Journal, i.111, ii.37.] What is all beside loving faith! We join in love to Sally and you. Adieu!

To his Brother Charles LONDON, December, 23, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- DEAR BROTHER,--But how to come to the speech of the colliers is the question; as there are an hundred miles between us; as this is too critical a time for me to be out of London. I am satisfied with the learning of John Jones (as there is no point of learning in debate between us) and the judgement of John Matthews, Charles Perronet, and James Morgan. Yet it is certain his admirers will still think him unanswerable. I believe several in London have imagined themselves saved from sin 'upon the word of others'; and these are easily known. For that work does not stand. Such imaginations soon vanish away. Some of these and two or three others are still wild. But I think Mrs. Garbrand [For Mrs. Garbrand (whose name is in shorthand), see heading to letter of Sept. 29, 1764, to Ann Foard.] exceeds them all. But the matter does not stick here. I could play with all these if I could but set Thomas Maxfield right. He is mali caput et fons ['The head and fountain of the evil.']; so inimitably wrong-headed, and so absolutely unconvincible! And yet (what is exceeding strange) God continues to bless his labours. My kind love to Sally! Adieu! I shall soon try your patience with a long letter.

To his Brother Charles Date: LONDON, January 5, 1763. [Wesley wrote 1762, but the year was young. The contents of the letter show that it should be 1763, as Charles Wesley endorsed it.] Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR BROTHER, -- You take me right. I am far from pronouncing my remarks ex cathedra. I only desire they may be fairly considered. I was a little surprised to find Bishop Warburton [See letter of Dec. 11, 1762.] so entirely unacquainted with the New Testament; and, notwithstanding all his parade of learning, I believe he is no critic in Greek. If Thomas Maxfield continues as he is, it is impossible he should long continue with us.[This was a time Of great ‘care and trouble’ to Wesley, due to Maxfield and Bell. Wesley had defended Maxfield from charges at the Conference of 1761, and had written plainly to him. See Journal, iv. 541-2; Tyerman’s Wesley, ii. 432-41.] But I live in hope of better things. Meantime festina lente! I baptized two Turks two or three weeks ago.[On Dec. 4, 1762, at the desire of Maxfield, Wesley baptized these two men, who proved to be impostors. See Journal, iv. 540, v. 3; and letter of Feb. 8.] They seem to be strong in faith; and their story is very probable, but I am not sure it is true. I wait for farther evidence. This week I have begun to speak my mind concerning five or six honest enthusiasts. [Maxfield led a select band in London. They had ‘dreams, visions, and impressions,’ and he encouraged these enthusiasts. See letter of Nov. 2, 1762.] But I move only an hair’s breadth at a time, and by this means we come nearer and nearer to each other. No sharpness will profit. There is need of a lady’s hand as well as a lion’s heart.

To the Editor of the ‘London Chronicle’ Date: LONDON, February 9, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- SIR,--I take this opportunity of informing all whom it may concern (1) that Mr. Bell is not a member of our Society; (2) that I do not believe either the end of the world or any signal calamity will be on the 28th instant; and (3) that not one in fifty, perhaps not one in five hundred, of the people called Methodists believe any more than I do either this or any other of his prophecies.--I am Your humble servant.

To Samuel Furly Date: NORWICH, March 10, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR SAMMY, -- When we revised the notes on St. Peter, our brethren were all of the same opinion with you. So we set Charles’s criticism aside, and let the note stand as it was. I have not read Dr. Newton on the Prophecies. But the bare text of the Revelation from the time I first read it satisfied me as to the general doctrine of the Millennium. [See letters of Dec. 20, 1762, and March 27, 1764.] But of the particulars I am willingly ignorant since they are not revealed. I scarce ever yet repented of saying too little, but frequently of saying too much. To the Bishop I have said more than I usually do, and I believe as much as the occasion requires. But I spare him. If he replies, I shall probably speak more plainly, it not more largely. A notion has lately started up in London, originally borrowed from the Moravians, which quite outshoots my notions of perfection as belonging only to fathers in Christ -- namely, that every man is saved from all (inward) sin when he is justified, and that there is no sin, neither anger, pride, nor any other, in his heart from that moment unless he loses justifying faith. How will you disprove this position In particular, by what New Testament authority can you overthrow it These questions have puzzled many poor plain people. I should be glad of your answer to them at large. It is a doubt whether I shall be able to leave London this summer, unless now and then for a week or two. Next week I am to return thither.--I am, dear Sammy, Yours affectionately.

To Mr. ---- Source: The Letters of John Wesley (1763) Author: John Wesley --- May 1763. [Fragment] not so receive the sense they which I have been insisting on And I do not know that [Joseph] Guilford [See Journal, v. 7, 362; vi. 149.] [had any other] objection to them than more or less, than ‘By grace ye are saved through faith.’ And whenever we give up this fundamental truth, the work of God by us will come to an end. It is true saving faith is both the gift and the work of God; yea, and a work of Omnipotence. But, still, this does not exclude any man; because God is ready to work it in every man: there being nothing more sure, taking the words in a sacred sense, than that ‘every man may believe if he will.’ The matters in question between Mr. Maxfield and me [See previous letter.] may sleep till I have the pleasure of seeing you. Wishing you all light and love, I remain, dear sir, Your affectionate brother and servant.

3. ‘None, you say, preach in your houses who do not hold the very same doctrine with you.’ This is not exactly the case. You are welcome to preach in any of those houses, as I know we agree in the main points; and whereinsoever we differ you would not preach there contrary to me. ‘But would it not give you pain to have any other teacher come among those committed to your charge, so as to have your plan disconcerted, your labors depreciated, and the affections of your flock alienated’ It has given me pain when I had reason to fear this was done, both at Leeds, Birstall, and elsewhere. And I was ‘under a temptation of speaking against you’; but I refrained even among my intimate friends. So far was I from publicly warning my people against one I firmly believed to be much better than myself. 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 Richard Hart Date: LONDON, July 11, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- 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. What you before observed is of great importance--namely, ‘If it be the professed aim of the gospel to convince us that Jesus is the Christ; if I, a sinner, am convinced of the reality of this fact, am not I, who believe, authorized to expect life, not through any condition, or any act, inward or outward, performed by me, but singly through the name which Jesus assumed, which stands for His whole character or merit’ Here is the hinge on which Mr. Sandeman’s [See letter of Oct. 14, 1757.] whole system turns. This is the strength of his cause, and you have proposed it with all the strength and clearness which he himself could devise. Yet suffer me to offer to your consideration a few queries concerning it: -- Is every one who is convinced of the reality of this fact, ‘Jesus is the Christ,’ a gospel believer Is not the devil convinced of the reality of this fact Is, then, the devil a gospel believer I was convinced of the reality of this fact when I was twelve years old, [See sect. 14 of letter in Dec. 1751 to Bishop Lavington.] when I was without God in the world. Was I then a gospel believer Was I then a child of God Was I then in a state of salvation Again, you say, ‘I who believe am authorized to expect life, not through any condition or act, inward or outward, performed by me.’

‘I who believe.’ But cannot you as well expect it without believing If not, what is believing but a condition For it is something sine qua non. And what else do you, or I, or any one living mean by a condition And is not believing an inward act What is it else But you say, ‘Not performed by me.’ By whom, then God gives me the power to believe. But does He believe for me He works faith in me. But still is it not I that believe And if so, is not believing an inward act performed by me Is not, then, this hypothesis (to waive all other difficulties) contradictory to itself I have just set down a few hints as they occurred. Wishing you an increase of every blessing, I am, dear sir, Your very affectionate brother.

To Dorothy Furly Date: LEWISHAM, December 15, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- MY DEAR SISTER, -- It has seemed to me for some time that God will not suffer Cornelius Bastable [See letters of Aug. 19, 1759, and Oct. 12, 1778.] to live at Cork. He may starve there, but he cannot live. The people are not worthy of him. Salvation from sin is a deeper and higher work than either you or Sarah Ryan can conceive. But do not imagine (as we are continually prone to do) that it lies in an indivisible point. You experienced a taste of it when you were justified; you since experienced the thing itself, only in a low degree; and God gave you His Spirit that you might know the things which He had freely given you. Hold fast the beginning of your confidence steadfast unto the end. You are continually apt to throw away what you have for what you want. However, you are right in looking for a farther instantaneous change as well as a constant gradual one. But it is not good for you to be quite alone; you should converse frequently as well as freely with Miss Johnson, and any other that is much alive. You have great need of this. -- I am, my dear sister, Your affectionate brother.

To Mrs. Ryan Source: The Letters of John Wesley (1764) Author: John Wesley --- [7] HUTTON RUDBY, April 23, 1764. Do you always find a direct witness that you are saved from sin How long have you had this Have you as clear and strong an evidence of eternal as of temporal things Do you never find what they call 'lowness of spirits' How far do you find wandering thoughts

To George Merryweather NEWCASTLE-UPON-TYNE, May 7, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- MY DEAR BROTHER,--I thank you for the receipts. There is nothing more sure than that God is able and willing to give always what He gives once. And it is most certainly His design that whatever He has given you should abide with you for ever. But this can only be by simple faith. In this, reasoning is good for nothing. See that both of you be as little children! Your help is all laid up above in the hand of Him that loves you. Look unto Him, and receive what you want! Believe yourselves to heaven!--I am Your affectionate brother.

O give Thy servant power to believe! to see and feel how Thou hast loved her! Now let her sink down into the arms of Thy love; and say unto her soul, 'I am thy salvation.' With regard to particular advices, I know not how far your Ladyship would have me to proceed. I would not be backward to do anything in my power; and yet I would not obtrude. But in any respect you may command, my dear Lady, Your Ladyship's affectionate servant.

To Miss J. C. March WHITEHAVEN, June 24, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- You give me an agreeable account of the state of things in London, and such as calls for much thankfulness. From different letters I find that there is at length a calm season, God having rebuked the wind and the seas. But I am concerned for you. I cannot doubt a moment but you was saved from sin. Your every act, word, thought was love, whatever it be now. You was in a measure a living witness of the perfection I believe and preach--the only perfection of which we are capable while we remain in the body. To carry perfection higher is to sap the foundation of it and destroy it from the face of the earth. I am jealous over you: I am afraid lest, by grasping at a shadow, you should have let go the substance--lest, by aiming at a perfection which we cannot have till hereafter, you should cast away that which now belongs to the children of God. This is love filling the heart. Surely it did fill yours, and it may do now, by simple faith. O cast not away your confidence, which hath great recompense of reward! Converse much with those who are all alive, who strive not to pull you down but to build you up. Accursed be that humility by which shipwreck is made of the faith. Look up and receive power from on high. Receive all you had once, and more than all. Give no place to evil reasoning. You have need to be guarded by a steady and yet tender hand. Be as a little child. The Lord is at hand. He is yours; therefore shall you lack nothing.--I am, &c.[See letter of March 4, 1760.]

I rejoice that your Lordship so heartily concurs in doing what is in your power to promote a general observance of it. Certainly this is not possible to be effected by merely human means; but it seems your Lordship has taken one good step towards it by communicating it to several. I am persuaded, at the same time, your Lordship's wish is that it might take place everywhere. The same step I purpose to take, by sending to each of those gentlemen the substance of what I wrote to your Lordship, and desiring them to tell me freely whatever objections they have against such an union. As many of those as are grounded on reason, I doubt not will be easily answered. Those only which spring from some wrong temper must remain till that temper is subdued. For instance: First, 'We cannot unite,' says one, 'because we cannot trust one another.' I answer to your reason or understanding, No matter whether we can or no. Thus far we must unite, trust or not; otherwise we sin against God. Secondly, I can trust you; why cannot you trust me I can have no private end herein. I have neither personal hopes nor fears from you. I want nothing which you can give me; and I am not afraid of your doing me any hurt, though you may hurt yourself and the cause of God. But I cannot answer your envy, jealousy, pride, or credulity. As long as those remain, objections, however cut off, will spring up again like Hydra's heads.

To Ann Foard NORWICH, October 12, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- MY DEAR SISTER,--That great truth, 'that we are saved by faith,' will never be worn out; and that sanctifying as well as justifying faith is the free gift of God. Now, with God one day is as a thousand years. It plainly follows that the quantity of time is nothing to Him: centuries, years, months, days, hours, and moments are exactly the same. Consequently He can as well sanctify in a day after we are justified as an hundred years. There is no difference at all, unless we suppose Him to be such an one as ourselves. Accordingly we see, in fact, that some of the most unquestionable witnesses of sanctifying grace were sanctified within a few days after they were justified. I have seldom known so devoted a soul as Sister Hooley, [Ann Hooley's conversion as a girl under John Oldham is described in Smith's Methodism in Macclesfield,pp. 70-1. He says she was probably 'the first Methodist child who went from the Macclesfield Society to the Church in heaven.'] at Macclesfield, who was sanctified within nine days after she was convinced of sin. She was then twelve years old, and I believe was never afterwards heard to speak an improper word or known to do an improper thing. Her look struck an awe into all that saw her. She is now in Abraham's bosom. Although, therefore, it usually pleases God to interpose some time between justification and sanctification, yet, as it is expressly observed in the Farther Thoughts, we must not fancy this to be an invariable rule. All who think this must think we are sanctified by works, or (which comes to the same) by sufferings; for, otherwise, what is time necessary for It must be either to do or to suffer. Whereas, if nothing be required but simple faith, a moment is as good as an age.

To Miss March NORWICH, October 13, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- I do not see that you can speak otherwise than you do in your band. If you sought their approbation, that would be wrong; but you may suffer it without blame. Indeed, in these circumstances you must; since it is undeniably plain that the doing otherwise would hurt rather than help their souls. I believe Miss Foard thought she felt evil before she did, and by that very thought gave occasion to its re-entrance. You ought not to speak explicitly to many: very few would understand or know how to advise you. For some time I thought Maxfield did, and was therefore glad of your acquaintance with him, hoping he would lead you by the hand in a more profitable manner than I was able to do. But I afterwards doubted. The Lord send you help by whom He will send! From what not only you but many others likewise have experienced, we find there is very frequently a kind of wilderness state, not only after justification, but even after deliverance from sin; and I doubt whether the sermon [See the sermon on The Wilderness State in Works, vi. 77-91.] upon that state might not give you light in this case also. But the most frequent cause of this second darkness or distress, I believe, is evil reasoning: by this, three in four of those who cast away their confidence are gradually induced so to do. And if this be the cause, is there any way to regain that deliverance but by resuming your confidence And can you receive it unless you receive it freely, not of works, but by mere grace This is the way: walk thou in it. Dare to believe! Look up and see thy Saviour near! When to-morrow, or to-day Nay, to-day hear His voice! At this time; at this place! Lord, speak; Thy servant heareth!

To the Printer of the 'St. James's Chronicle' LONDON, October 29, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- SIR,--The words inserted as mine in your last paper I absolutely disclaim. I never said, 'If any of you have any money in the Public Funds, it would be less sin to take it out and cast it into the depth of the sea than to let it continue there.' I believe a man may let money continue there without any sin at all. Whoever desires to see my full deliberate thoughts on this subject may read the sermon on the Mammon of Unrighteousness. [The Use of Money. See Works, vi. 124-36.] And this I am ready to defend against any that will set his name; but I do not love fighting in the dark.--I am Your humble servant. PS.--The farther Remarks of the 'Presbyterian Doctor of Physic' I may perhaps have leisure to read by-and-by.

To his Brother Charles Source: The Letters of John Wesley (1765) Author: John Wesley --- [1] LONDON, January 11, 1765. DEAR BROTHER,--I believe Thomas Goodwin wrote that book. Pray hasten John's [Wesley's Extract of John Goodwin's Treatise on Justification, which William Pine, of Bristol, was printing. See letter of Dec. 31, 1764.] tract, and give Pine the Preface. Mr. Tooth [Samuel Tooth. See Stevenson's City Road Chapel, p. 476; and letter of Sept. 27, 1778, to him.] is not a Calvinist yet, nor Mr. Downing half an one. I have a letter from him to-day, and hope to be with him at Ovington to-morrow. I have no objection to Mr. Trail's preaching in Weavers' Hall; but I am not rightly satisfied as to his preaching at all. On Monday morning I desired the preachers and the stewards to meet me. It was then inquired,-- 1. Can James Thwayte, B. Russen, Rd. Perry, James Satles, John Oliver, and T. Bryant, [Oliver was stationed in Lancashire at the next Conference. For Bryant's ordination, see letters of July 5 and Dec. 15, 1764.] who have bought an ordination in an unknown tongue, be received by us as clergymen No. 2. Can we receive them any longer as preachers No. 3. Can we receive them as members of our Society No. And this I ordered to be signified to each of them immediately. Adieu.

And these Letters another good man, Mr. Erskine, has introduced into Scotland, and warmly recommended. Why have you done this 'Because you have concealed your principles, which is palpable dishonesty.' When I was first invited into Scotland (about fourteen years ago), Mr. Whitefield told me: 'You have no business there; for your principles are so well known, that if you spoke like an angel none would hear you. And if they did, you would have nothing to do but to dispute with one and another from morning to night.' I answered: 'If God sends me, people will hear. And I will give them no provocation to dispute; for I will studiously avoid controverted points, and keep to the fundamental truths of Christianity. And if any still begin to dispute, they may; but I will not dispute with them.' I came: hundreds and thousands flocked to hear. But I was enabled to keep my word. I avoided whatever might engender strife, and insisted upon the grand points--the religion of the heart and salvation by faith--at all times and in all places. And by this means I have cut off all occasion of dispute from the first day to this very hour. And this you amazingly improve into a fault, construe into a proof of dishonesty. You likewise charge me with holding unsound principles, and with saying, 'Right opinions are (sometimes) no part of religion.' The last charge I have answered over and over, and very lately to Bishop Warburton. [See letter of Nov. 26, 1762.] Certainly, had you read that single tract, you would never have repeated that stale objection. As to my principles, every one knows, or may know, that I believe the Thirty-first Article of the Church of England. But can none be saved who believe this I know you will not say so. Meantime, in the main point (Justification by Faith) I have not wavered a moment for these seven-and-twenty years. And I allow all which Mr. Hervey himself contends for in his entrance upon the subject,--'Come to Jesus as a needy beggar; hang upon Him as a devoted pensioner.' And whoever does this, I will be bold to say shall not perish everlastingly.

Give me leave, my dear friend, to add a word likewise concerning your bodily health. You should in any wise give yourself all the air and exercise that you can. And I should advise you (even though long custom made it difficult, if that were the case) to sleep as early as possible; never later than ten, in order to rise as early as health will permit. The having good spirits, so called, or the contrary, very much depends on this. I believe medicines will do you little service: you need only proper diet, exact regularity, and constant exercise, with the blessing of God. Your speaking or writing was never tedious to me yet; and I am persuaded never will be. Your letters are more and more agreeable to, my very dear Lady, Your most affectionate servant.

To Mrs. Crosby KINGSWOOD, October 5, 1765. Source: The Letters of John Wesley (1765) Author: John Wesley --- MY DEAR SISTER,--You oblige me much by speaking so freely. What an admirable teacher is experience! You have great reason to praise God for what He has taught you hereby, and to expect that He will teach you all things. But, whatever you find now, beware you do not deny what you had once received: I do not say 'a divine assurance that you should never sin or sustain any spiritual loss.' I know not that ever you received this. But you certainly were saved from sin, and that as clearly and in as high a degree as ever Sally Ryan [See letter of Oct. 12, 1764.] was. And if you have sustained any loss in this, believe and be made whole. I never doubted but [Miss Dale] would recover her strength, though she has long walked in a thorny way. A general temptation now is the denying what God had wrought. Guard all whom you converse with from this, and from fancying great grace can be preserved without great watchfulness and self-denial.--I am Your affectionate brother.

To Lady Maxwell Source: The Letters of John Wesley (1765) Author: John Wesley --- [18] LONDON, December 1, 1765. MY DEAR LADY,--Perhaps there is scarce any child of man that is not at some time a little touched by prejudice, so far at least as to be troubled, though not wounded. But it does not hurt unless it fixes upon the mind. It is not strength of understanding which can prevent this. The heart, which otherwise suffers most by it, makes the resistance which only is effectual. I cannot easily be prejudiced against any person whom I tenderly love till that love declines. So long, therefore, as our affection is preserved by watchfulness and prayer to Him that gave it, prejudice must stand at a distance. Another excellent defence against it is openness. I admire you upon this account. You dare (in spite of that strange reserve which so prevails in North Britain) speak the naked sentiments of your heart. I hope my dear friend will never do otherwise. In simplicity and godly sincerity, the very reverse of worldly wisdom, have all your conversation in the world. Have you received a gleam of light from above, a spark of faith O let it not go! Hold fast, by His grace, that token of His love, that earnest of your inheritance. Come just as you are, and come boldly to the throne of grace. You need not delay! Even now the bowels of Jesus Christ yearn over you. What have you to do with to-morrow I love you to-day. And how much more does He love you! He Pities still His wandering sheep, Longs to bring you to His fold! To-day hear His voice--the voice of Him that speaks as never man spake, the voice that raises the dead, that calls the things which are not as though they were. Hark! What says He now 'Fear not; only believe! Woman, thy sins are forgiven thee! Go in peace; thy faith hath made thee whole.' Indeed, I am, my dear Lady, Your ever affectionate servant.

To Thomas Rankin Date: COLCHESTER, January 23, 1766. DEAR TOMMY,--Suppose the numbers swell to an hundred (as probably they will), consider what it would amount to to give seventy persons 50s. apiece before I am reimbursed for the expense of the edition! [Explanatory Notes upon the Old Testament, vol. i. (4to, 852 pp.), had been published in 1765. See letter of June 20.] Indeed, I did not think of this till my brother mentioned it. But all the preachers shall, if they desire it, have them at half price. Source: The Letters of John Wesley (1766) Author: John Wesley --- I am glad John Ellis takes care of the books while you are in Newcastle Circuit. When Matthew Lowes returns, let Moseley Cheek go into the Barnard Castle Circuit. At Lady Day, or within a few days after, you should return thither yourself. Speak quite freely to John Fenwick. You may trust him.--I am, dear Tommy, Your affectionate friend and brother. To Mr. Thomas Rankin, At the Orphan House, Newcastle-upon-Tyne.

You begin with a home-stroke: 'In the Montanist you may behold the bold lineaments and bloated countenance of the Methodist' (page 17). I wish you do not squint at the honest countenance of Mr. Venn, who is indeed as far from fear as he is from guile. But if it is somewhat 'bloated,' that is not his fault; sickness may have the same effect on yours or mine. But to come closer to the point: 'They have darkened religion with many ridiculous fancies, tending to confound the head and to corrupt the heart' (page 13). 'A thorough knowledge of them would work in every rightly-disposed mind an abhorrence of those doctrines which directly tend to distract the head and to debauch the heart by turning faith into frenzy and the grace of God into wantonness' (pages 101-2). 'These doctrines are unreasonable and ridiculous, clashing with our natural ideas of the divine perfections, with the end of religion, with the honour of God, and man's both present and future happiness. Therefore we pronounce them " filthy dreamers," turning faith into fancy, the gospel into farce; thus adding blasphemy to enthusiasm.' (Pages 66-8.)

And it is now far more needful than it was then; as that title of reproach, Methodist, is now affixed to many people who are not under my care nor ever had any connexion with me. And what have I to do with these If you give me a nickname, and then give it to others whom I know not, does this make me accountable for them either for their principles or practice In no wise. I am to answer for myself and for those that are in connexion with me. This is all that a man of common sense can undertake or a man of common humanity require. Let us begin, then, upon even ground; and if you can prove upon me, John Wesley, any one of the charges which you have advanced, call me not only a wolf, but an otter if you please. 8. Your first particular charge (which, indeed, runs through your book, and is repeated in twenty different places) is that we make the way to heaven too broad, teaching men may be saved by faith without works. Some of your words are,--'They set out with forming a fair and tempting model of religion, so flattering the follies of degenerate man that it could not fail to gain the hearts of multitudes, especially of the loose and vicious, the lazy and indolent. They want to get to heaven the shortest way and with the least trouble. Now, a reliance on Christ and a disclaiming of good works are terms as easy as the merest libertine can ask. They persuade their people that they may be saved by the righteousness of Christ without any holiness of their own-- nay, that good works are not only unnecessary, but also dangerous; that we may be saved by faith without any other requisite, such as gospel obedience and an holy life. Lastly: The Valentinians pretended that, if good works were necessary to salvation, it was only to animal men--that is, to all who were not of their clan; and that, although sin might damn others, it could not hurt them. In consequence of which they lived in all lust and impurity, and wallowed in the most unheard-of bestialities. The Methodists distinguish much after the same manner.' (Pages 52, 31, 38, 14.)

Sir, you are not awake yet. You are dreaming still, and fighting with shadows of your own raising. The 'model of religion with which the Methodists set out' is perfectly well known; if not to you, yet to many thousands in England who are no Methodists. I laid it before the University of Oxford, at St. Mary's, on January 1, 1733. You may read it when you are at leisure; for it is in print, entitled The Circumcision of the Heart. And whoever reads only that one discourse with any tolerable share of attention will easily judge whether that 'model of religion flatters the follies of degenerate man' or is likely to 'gain the hearts of multitudes, especially of the loose and vicious, the lazy and indolent'! Will a man choose this as 'the shortest way to heaven and with the least trouble' Are these 'as easy terms as any libertine' or infidel 'can desire' The truth is, we have been these thirty years continually reproached for just the contrary to what you dream of: with making the way to heaven too strait, with being ourselves 'righteous overmuch,' and teaching others they could not be saved without so many works as it was impossible for them to perform. [see letter of June 11, 1731, to his mother.] And to this day, instead of teaching men that they may be saved by a faith which is without good works, without 'gospel obedience and holiness of life,' we teach exactly the reverse, continually insisting on all outward as well as all inward holiness. For the notorious truth of this we appeal to the whole tenor of our sermons, printed and unprinted--in particular to those upon Our Lord's Sermon on the Mount, [Discourses I.-XIII. See Works, v. 246-433.] wherein every branch of gospel obedience is both asserted and proved to be indispensably necessary to eternal salvation. Therefore, as to the rest of the 'Antinomian trash' which you have so carefully gathered up--as 'that the regenerate are as pure as Christ Himself, that it would be criminal for them to pray for pardon, that the greatest crimes are no crimes in the saints,' &c. &c. (page 17)--I have no concern therewith at all, no more than with any that teach it. Indeed, I have confuted it over and over in tracts published many years ago.

Five of them are enumerated in the former catalogue; to three of which - speaking with new tongues, taking up serpents, drinking deadly things - it is not even pretended I lay any claim at all. In the latter, nine are enumerated. And as to seven of these, none has yet seen good to call me in question--miraculous wisdom, or knowledge, or faith, prophecy, discernment of spirits, strange tongues, and the interpretation of tongues. What becomes, then, of the assertion that I lay 'claim to almost every one of them in the most full and ample manner' Do I lay claim to any one of them To prove that I do my own words are produced, extracted from an account of the occurrences of about sixteen years.

1, 'I preached at Darlaston, late a den of lions. But the fiercest of them God has called away by a train of surprising strokes.' (Ibid.) But not by me; I was not there. 2. 'I preached at Roughlee, late a place of furious riot and persecution, but quiet and calm since the bitter rector is gone to give an account of himself to God' (page 145). 3. 'Hence we rode to Todmorden, where the minister was slowly recovering from a violent fit of the palsy with which he was struck immediately after he had been preaching a virulent sermon against the Methodists' (page 145). 4. 'The case of Mr. Weston was dreadful indeed, and too notorious to be denied' (ibid.). 5. 'One of the chief of those who came to make the disturbance on the 1st instant hanged himself' (page 146). 6. 'I was quite surprised when I heard Mr. Romley [See Journal, iii. 359, 525.] preach; that soft, smooth, tuneful voice, which he so often employed to blaspheme the work of God, was lost, without hope of recovery' (ibid.). 7. 'Mr. Cowley spoke so much in favour of the rioters that they were all discharged. A few days after, walking over the same field, he dropped down and spoke no more.' (Page 147.) And what is the utmost that can be inferred from all these passages That I believe these things to have been judgements. What if I did To believe these things to have been judgements is one thing; to claim a power of inflicting judgements is another. If, indeed, I believe things to be judgements which are not, I am to blame. But still this is not 'claiming any miraculous gift.' But 'you cite one who forbid your speaking to some dying criminals, to answer for their souls at the judgement-seat of Christ' (ibid.). I do; but, be this right or wrong, it is not 'claiming a power to inflict judgements.' 'Yes, it is; for these judgements are fulminated with the air of one who had the divine vengeance at his disposal' (page 147). I think not; and I believe all impartial men will be of the same mind. 'These are some of the extraordinary gifts which Mr. Wesley claims' (page 149). I claim no 'extraordinary gift' at all; nor has anything to the contrary been proved yet, so much as in a single instance.

But see 'the character he gives his own saints!" The more I converse with this people the more I am amazed. That God hath wrought a great work is manifest by saving many sinners from their sins. And yet the main of them are not able to give a rational account of the plainest principles of religion."' They were not able then, as there had not been time to instruct them. But the case is far different now. Again: Did I 'give this character,' even then, of the people called Methodists in general No, but of the people of a particular town in Ireland, where nine in ten of the inhabitants are Romanists. 'Nor is the observation confined to the people. He had made a proselyte of Mr. Drake, [See letter of Sept. 25, 1755.] Vicar of B[awtry]. And, to show he was no discredit to his master, he gives him this character: " He seemed to stagger at nothing, though as yet his understanding is not opened."' (Page 162.) Mr. Drake was never a proselyte of mine; nor did I ever see him before or since. I endeavoured to show him that we are justified by faith. And he did not object; though neither did he understand.

But you say, '"Good sort of men," as they are called, are "the bane of all religion"' (pages 179-80). And I think so. By this 'good sort of men' I mean persons who have a liking to but no sense of religion, no real fear or love of God, no truly Christian tempers. 'These steal away the little zeal he has--that is, persuade him to be peaceable.' No; persuade me to be like themselves-- without love either to God or man. 'Again, speaking of one, he says, "Indulging himself in harmless company"' (vulgarly so called), '"he first made shipwreck of his zeal, then of his faith." In this I think he is right. The zeal and faith of a fanatic are such exact tallies that neither can exist alone. They came into the world together to disturb society and dishonour religion.' By zeal I mean the flame of love or fervent love to God and man; by faith, the substance or confidence of things hoped for, the evidence of things not seen. Is this the zeal and faith of a fanatic Then St. Paul was the greatest fanatic on earth. Did these come into the world to 'disturb society and dishonour religion' 'On the whole, we find Mr. Wesley by his own confession entirely destitute of prudence. Therefore it must be ascribed to the want of this if his preaching be attended with tumult and disorder.' (Page 181.) 'By his own confession' Surely no. This I confess, and this only: what is falsely called prudence I abhor; but true prudence I love and admire. However, 'You set at naught the discipline of the Church by invading the province of the parochial minister' (page 182). Nay, if ever I preach at all, it must be in the province of some parochial minister. 'By assembling in undue places and at unfit times.' I know of no times unfit for those who assemble; and I believe Hanham Mount and Rose Green were the most proper places under heaven for preaching to the colliers in Kingswood. 'By scurrilous invectives against the governors and pastors of the national Church.' This is an entire mistake. I dare not make any 'scurrilous invectives' against any man. 'Insolences of this nature provoke warm men to tumult.' But those insolences do not exist; so that, whatever tumult either warm or cool men raise, I am not chargeable therewith.

Yet I must touch upon one or two parts of it. 'An enthusiast thinks he is dispensed with in breaking, nay that he is authorized to break, the common laws of morality.' Does every enthusiast Then I am none; for I never thought any such thing. I believe no man living is authorized to break, or dispensed with in breaking, any law of morality. I know whoever (habitually) breaks one of the least of these 'shall be called least in the kingdom of heaven.' 'Can any but an enthusiast believe that he may use guile to promote the glory of God' Yes, ten thousand that are no enthusiasts firmly believe thus. How few do we find that do not believe it! that do not plead for officious lies! How few will subscribe to St. Augustine's declaration (to which I assent with my whole heart), 'I would not tell a wilful lie to save the souls of the whole world!' But to return: "'The wisdom from above is without partiality and without hypocrisy." Partiality consists in dispensing an unequal measure in our transactions with others; hypocrisy, in attempting to cover that unequal measure by prevarication and false presences.' The former of these definitions is not clear; the latter neither clear nor adequate to the defined. But let this pass. My partiality is now the point. What are the proofs of it (1) 'His followers are always the children of God, his opposers the children of the devil' (page 220). Neither so, nor so. I never affirmed either one or the other universally. That some of the former are children of God and some of the latter children of the devil I believe. But what will this prove

I do not comprehend. Is all the world sanctified Is not to be sanctified the same as to be made holy Is all the world holy And can no man frustrate his own sanctification 'The Holy Ghost establishes our faith and perfects our obedience by enlightening the understanding and rectifying the will' (page 3). 'In the former respect, 1. He gave the gift of tongues at the day of Pentecost. 'Indeed, enthusiasts in their ecstasies have talked very fluently in languages they had a very imperfect knowledge of in their sober intervals.' I can no more believe this on the credit of Lord Shaftesbury and a Popish exorcist than I can believe the tale of an hundred people talking without tongues on the credit of Dr. Middleton. [See letter of Jan. 4, 1749, sect.vi. 12-14, p. 367] 'The other gifts of the Spirit St. Paul reckons up thus: "To one is given the word of wisdom, to another the word of knowledge, to another the gifts of healing, to another working of miracles, to another prophecy, to another the discerning of spirits"' (page 23). But why are the other three left out--faith, divers kinds of tongues, and the interpretation of tongues I believe the 'word of wisdom' means light to explain the manifold wisdom of God in the grand scheme of gospel salvation; the 'word of knowledge,' a power of explaining the Old Testament types and prophecies. 'Faith' may mean an extraordinary trust in God under the most difficult and dangerous circumstances; 'the gifts of healing,' a miraculous power of curing diseases; 'the discerning of spirits,' a supernatural discernment whether men were upright or not, whether they were qualified for offices in the Church, and whether they who professed to speak by inspiration really did so or not. But 'the richest of the fruits of the Spirit is the inspiration of Scripture' (page 30). 'Herein the promise that "the Comforter" should "abide with us for ever" is eminently fulfilled. For though His ordinary influence occasionally assists the faithful of all ages, yet His constant abode and supreme illumination is in the Scriptures of the New Testament. I mean, He is there only as the Illuminator of the understanding.' (Page 39.)

To his Brother Charles Date: LONDON, January 27, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- DEAR BROTHER,--Some thoughts occurred to my mind this morning which I believe it may be useful to set down: the rather because it may be a means of our understanding each other clearly; that we may agree as far as ever we can, and then let all the world know it. I was thinking on Christian Perfection, with regard to the thing, the manner, and the time. 1. By perfection I mean the humble, gentle, patient love of God and man ruling all the tempers, words, and actions, the whole heart by the whole life. I do not include an impossibility of falling from it, either in part or in whole. Therefore I retract several expressions in our Hymns which partly express, partly imply, such an impossibility. And I do not contend for the term sinless, though I do not object against it. Do we agree or differ here If we differ, wherein 2. As to the manner. I believe this perfection is always wrought in the soul by faith, by a simple act of faith, consequently in an instant. But I believe in a gradual work both preceding and following that instant. Do we agree or differ here 3. As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before death. Do we agree or differ here I believe it is usually many years after justification, but that it may be within five years or five months after it. I know no conclusive argument to the contrary. Do you If it must be many years after justification, I would be glad to know how many. Pretium quotus arrogat annus [Horace's Epistles, II. i. 35 'What year must claim the reward'] And how many days or months or even years can you allow to be between perfection and death How far from justification must it be And how near to death If it be possible, let you and I come to a good understanding, both for our own sakes and for the sake of the people. [See letter of Feb. 12.]

To George Whitefeld Date: LIVERPOOL, March 21, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR BROTHER,--Yesterday I came hither just in good time; for the ship which sailed a few days ago was the next night overtaken by a storm and is gone to the bottom with all the crew. If I can't find a convenient vessel here very soon, I think to go round (as I did before) by Portpatrick. I trust before you receive this you will have reason to bless God for His comfortable presence with you at Brighthelmstone. I should have rejoiced could I have made one of the company; but I was called to buffet with the wind and rain. All is well so we are but about our Master's work. Let us work in earnest while the day is. We are so far from having any travelling preachers to spare that there are not enough to supply the people that earnestly call for them. I have been this very year at my wits' end upon the account. But some of the local preachers are equal both in grace and gifts to most of the itinerants. Such is Richard Moss in particular. And I heartily rejoice when these are removed into a larger field of action. I trust you always remember in your prayers Your ever affectionate brother.

To Ann Foard Date: LONDONDERRY, April 20, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- DEAR SISTER,--Certainly the point we should always have in view is, What is best for eternity And I believe it would be best for you to change your condition if a proper person offers. But I should scruple doing this without a parent's consent. If your mother is willing, I see no objection to your marrying one that fears God and is seeking salvation through Christ. Such an one is not an unbeliever in the sense wherein that word is taken in 2Corinthians vi. 14. I love to think of you and hear from you. I want you to be always holy and happy. And why not You have a strong Helper; and shall not His strength be made perfect in your weakness Why, then, should you stop short of His whole promise--'Thou shalt love the Lord thy God with all thy heart' Hold Him to His word, and let not your hope be weakened by the subtle reasonings of men. Still let the language of your heart be, Big with earnest expectation, Let me sit at Thy feet, Longing for salvation [1] As long as you are in this spirit you will not forget Your affectionate brother.

To Peggy Dale Date: ATHLONE, June 18, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR PEGGY,--By conversing with you I --should be overpaid for coming two or three hundred miles round about. But how it will be I know not yet. If a ship be ready for Whitehaven, then I shall aim at Whitehaven and Newcastle; otherwise I must sail for Holyhead or Chester. I hope you now again find the inward witness that you are saved from sin. There is a danger in being content without it, into which you may easily reason yourself. You may easily bring yourself to believe that there is no need of it, especially while you are in an easy, peaceful state. But beware of this. The witness of sanctification as well as of justification is the privilege of God's children. And you may have the one always clear as well as the other if you walk humbly and closely with God. In what state do you find your mind now Full of faith and love Praying always Then I hope you always remember, my dear Peggy, Your affectionate brother.

To Ann Foard Source: The Letters of John Wesley (1767) Author: John Wesley --- NEWCASTLE-UPON-TYNE:, August 8, 1767. DEAR SISTER,--We have many instances of this: persons cold and dull, and scarce knowing how to believe their own words, have asserted as they could the truths of the gospel and enforced them upon others, and at that very time God has caused light and love to spring up in their own hearts. Therefore, however you feel it in your own breast, speak as well as you can for God. Many times you will see some fruit upon others; if not, you shall have a recompense in your own bosom. In one sense you do believe that God is both able and willing to cleanse you from all unrighteousness, and to do it now; but not in that sense wherein all things are possible to him that believeth. But what if He should give you this faith also yea, while you have this paper in your hand! To-day hear His voice! O listen! and heaven springs up in your heart. Among the hearers of Mr. Madan and Mr. Romaine (much more among those of Mr. Whitefield) there are many gracious souls, and some who have deep experience of the ways of God. Yet the hearing them would not profit you; it would be apt to lead you into unprofitable reasonings, which would probably end in your giving up all hope of a full salvation from sin in this life. Therefore I advise you, check all curiosity of this kind and keep quite out of the way of danger. Hannah Harrison is a blessed woman.[See letter of Nov. 26, 1768.] I am glad you had an opportunity of conversing with her. And why should not you enjoy the same blessing The Lord is at hand.-- I am Your affectionate brother.

To Peggy Dale Date: WITNEY, August 27, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR PEGGY,--I thought it was hardly possible for me to love you better than I did before I came last to Newcastle. But your artless, simple, undisguised affection exceedingly increased mine. At the same time it increased my confidence in you, so that I feel you are unspeakably near and dear to me. Oh what a cordial is this which is given to quicken us in our way! Surely An earnest of our great reward On earth our Master pays! We have all reason to give ourselves up to Him without reserve and to glorify Him with our bodies and with our spirits! If you cleave to Him with simplicity of heart, certainly you need not feel sin any more. Indeed, you will feel temptation of various kinds, and sometimes closing you in on every side. But still your soul may stand fast, believing on the Lord. By faith you will overcome all! Believe, while saved from sin's remains! Believe yourself to heaven . --I am, my dear Peggy, Your affectionate brother. Don't forget what you have learnt in music. [She married Charles Avison the organist.]

To the Countess of Huntingdon Date: LONDON, January 4, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR LADY,--I am obliged to your Ladyship and to Lady Buchan for such a mark of your regard as I did not at all expect. I purpose to return her Ladyship thanks by this post. That remark is very striking as well as just: If it is the Holy Spirit that bears witness, then all speaking against that witness is one species of blasphemy against the Holy Ghost. And when this is done by those who peculiarly profess to honour Him, it must in a peculiar manner grieve that blessed Spirit. Yet I have been lately surprised to observe how many who affirm salvation by faith have lately run into this; running full into Mr. Sandeman's notion that faith is merely an assent to the Bible, and not only undervaluing but even ridiculing the whole experience of the children of God. But so much the more do I rejoice that your Ladyship is still preserved from that spreading contagion, and also enabled plainly and openly to avow the plain, old, simple, unfashionable gospel. I am glad to hear that your Ladyship has thoughts of being soon in town, but sorry that your health is not yet re-established. Yet certainly health we shall have, if health be best. For the Lord still ruleth in heaven and earth. Wishing your Ladyship many happy years, I remain, my dear Lady, Your very affectionate servant.

To Samuel Levick Date: LONDON, January 19, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- DEAR SAMMY,--I think this is the least we can insist upon --that all our freemen neither directly nor indirectly take anything for the time to come. My little indisposition is passed over. [See letter of Dec. 31, 1767.] Now, up and be doing! Lose not a day. I desire you (1) exhort our wealthy members to act generously and make a push once for all; (2) encourage the middling ones to subscribe more or less according to the plan; (3) receive two mites from the willing poor; (4) take an exact account of the debts which lie upon the houses in your circuit; (5) before the 20th of next month send me an exact account both of the debts and of the money subscribed, which is to be paid at the spring visitation of the classes. Go on in faith.--I am Your affectionate friend and brother.

To Peggy Dale Date: LONDON, January 30, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR PEGGY,--It is a certain truth that the witness of sanctification is a privilege which every one that is sanctified may claim. Yet it is not true that every one that is sanctified does enjoy this. Many who are really sanctified (that is, wholly devoted to God) do not enjoy it as soon as that work is wrought; and many who received it do not retain it, or at the least not constantly. Indeed, they cannot retain it in two cases: either if they do not continue steadily watching unto prayer; or, secondly, if they give way to reasoning, if they let go any parts of 'love's divine simplicity.' I am afraid this was your case: you did not remain simple; you gave way to evil reasoning. But you was as surely sanctified as you was justified. And how soon may you be so again The way, the new and living way, is open! Believe, and enter in!-- I am, my dear Peggy, Your affectionate brother.

To Miss March Date: STROUD, March 14, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- There are innumerable degrees, both in a justified and a sanctified state, more than it is possible for us exactly to define. I have always thought the lowest degree of the latter implies the having but one desire and one design. I have no doubt but in that general outpouring of the Spirit God did give this degree of salvation, neither did it ever appear to me that had lost it; rather seemed to stand just on the threshold of Christian perfection, and I apprehend nothing would be more likely to hurt the soul than undervaluing the grace already received. Without any sin we may be in a sense pleased with the approbation of those we esteem and love. But here we have need of much prayer, lest this should degenerate into pride or vanity. I still say to you, as to an almost new-born babe, 'Dare to believe; on Christ lay hold!' Without being solicitous about the name of what you have, ask and expect all you want! Is it not nigh, even at the door The knowledge of ourselves is true humility; and without this we cannot be free from vanity, a desire of praise being inseparably connected with every degree of pride. Continual watchfulness is absolutely necessary to hide this from stealing in upon us. But as long as we steadily watch and pray, we shall not enter into temptation. It may and will assault us on every side; but it cannot prevail.

To Robert Costerdine Date: MANCHESTER, March 28, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR BROTHER,--Be not discouraged. Go on in faith, and you will gain more subscriptions before the Conference. [For the debts of the Connexion, see letters of Nov. 24 and Dec. 2, 1767, to him.] If God permit, I shall be at York on Friday, June 24; Mond. the 27, Pateley Bridge; Tu. 28, Skipton; W. 29, Otley; Th. 30, Parkgate; Sat. July 2, Keighley; Su. 3, Haworth; Mond. 4, Bradford. This is the best way I could think of to spend a few days. [This fills out the entry in the Journal, v. 277. He left Newcastle on June 13, and 'in the residue of the month visited most of the Societies in Yorkshire.'] But I can preach sometimes at noon.-- I am Your affectionate friend and brother. I commonly preach at six in the evening.

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

To Ann Bolton Date: May 9, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR SISTER,--How far are you from holiness Nay, rather think how near you are to it! You are no farther from it than you are from faith, than you are from Christ. And how far is He from you Is He not nigh Is He not just now knocking at the door of your heart Hark! The Master calleth you! Thou dead soul, hear the voice of the Son of God, and live! What saith He to you Woman, be of good cheer! Thy sins are forgiven thee.--I am, my dear Nancy, Your affectionate brother.

To John Mason Date: PEMBROKE, August 6, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR BROTHER,--I would advise to make a longer trial of Kinsale. I am still in hope that good will be done there. And there has been considerable good done at Bandon; and will be more if the preachers do not coop themselves up in the house. But no great good will be done at any place without field-preaching. I hope you labour to keep the bands regular in every place, which cannot be done without a good deal of care and pains. Take pains likewise with the children and in visiting from house to house; else you will see little fruit of your labour. I believe it will be best to change the preachers more frequently.--I am Your affectionate friend and brother

To Mrs. Woodhouse Date: LONDON, November 12, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR SISTER,--I believe Mr. Rankin [Rankin had been Assistant at Epworth for two years, and was now in Cornwall.] will write soon. You did well to write to me. I am always glad to hear from you, more than from most other persons. I can hardly believe John Harrison's [Harrison was a 'Still' brother at Epworth. See Journal, iii. 5, 19.] story. Perhaps one ought not to believe it without having the accuser and accused face for face, especially if the girl has behaved well while she has been with you. It may be you did not pray for her, and then anger would easily arise. You must trust God with Mr. Woodhouse, [See letter of Feb. 3, 1768.] and He will do all things well. There is very little danger in any sore throat if, as soon as it begins, you apply an handful of nettles boiled, and repeated if need be after six hours. I have known one cured at the beginning by drinking a pint and an half of cold water and steeping his feet in hot water. But all strong drinks are hurtful. I have not lately heard from John Standring. [Standring, then travelling in South Lancashire, appears in the Minutes in 1766. He was greatly beloved by those among whom he laboured. See Atmore's Memorial, p. 400.] Do you now retain the love you had and the spirit of prayer And are you still able to give your whole heart to God Cleave to Him, and what can hurt you And write freely to, my dear sister, Your affectionate brother.

To Ann Bolton Date: January 12, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--That you have been exceedingly tempted is no bad sign. It puts you upon your guard. It makes you more sensible of your own weakness, and shows you where your strength lies. But take care of reasoning against yourself and against Him that loves you. See Him willing as well as able to save! Willing to save you now. Do not shrink back! Do not stagger at His promise, or fancy it to be far off. The word is nigh thee: look up, and take knowledge of His love. Believe, and thou shalt be saved. I believe Henry Tucker will call upon you in a few days, and, if it would be of use, will procure what he spoke of [Probably some medicine he had recommended.]. I was pleasing myself with the hopes of seeing you next week, and had laid out all my journey. But I had forgotten the day which we have desired all our brethren to observe as a day of thanksgiving. I must not be out of London then. So both you and I have need of patience. Your last visit [See letters of April 7, 1768, and Feb. 4, 1769, to her.] endeared you to me exceedingly. I hope it will not be the last. You say nothing about your health: so I am in hopes it rather grows better than worse. Pray do not stay a month before you write again to, my dear Nancy, Your affectionate brother. My dear Nancy, adieu!

To Ann Bolton Date: LONDON, February 4, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--You may be assured it is not want of inclination which keeps me from calling at Witney. [He had been kept in London.] But my time falls short. On Monday, March 6, I am to leave London to preach at Bath on Tuesday evening; in the residue of the week to visit the classes at Bristol; and on the Monday following to set out for Ireland. So that my time is little enough for my work, though I go the shortest way I can. With regard to yourself, you make me say more than I intended to say. I could not but admire your behaviour in London [See letter of Jan. 12.]: so affectionate, and yet so prudent. If we live till the latter end of the year, I hope we shall spend a little more time together. And surely it will be useful, not hurtful. But in the meantime take care of your health. Colds [See letter of Feb. 12.] are dangerous things to you, particularly at this time of the year. Ride as much as possible. Drink the bran water, and follow the other advices I have given you from time to time. I hope your having a convenient place for preaching will be much for the furtherance of the gospel. A blessing is ready for many; for you in particular. I say still, Dare to believe! Believe, and feel Him near! Put forth your hand and touch Him! Is He not standing at the door of your heart And do not forget, my dear Nancy, Your affectionate brother. PS.--Don't think of sending me anything; your love is sufficient.

To John Whitehead Date: COOLALOUGH, July 4, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--One from every circuit must be at Conference; but it may be either Brother Whitwell [William Whitwell was Whitehead's colleague at Bristol.] or you. I think the money need not be brought; only let us have exact accounts, and lists of the Societies. When you mentioned, first your apprehension that you could manage the Kingswood School, and then your thoughts concerning Nancy Smith, [Mr. Smith was an apothecary at Bristol (Journal, iii. 254). Did Whitehead marry his daughter] it seemed to me that there might be a providential connexion between the one and the other--though not to the exclusion of James Hindmarsh: that I never thought of. Good will follow from the disagreement of Brother Proctor and Palmer. I should be apt to believe a dying woman. Be zealous! Be watchful!--I am Your affectionate friend and brother.

To the Travelling Preachers Date: LEEDS, August 4, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BRETHREN,--1. It has long been my desire that all those ministers of our Church who believe and preach salvation by faith might cordially agree between themselves, and not hinder but help one another. After occasionally pressing this in private conversation wherever I had opportunity, I wrote down my thoughts upon the head and sent them to each in a letter. Out of fifty or sixty to whom I wrote, only three vouchsafed me an answer. [See heading to letter of April 19, 1764.] So I give this up: I can do no more. They are a rope of sand; and such they will continue. 2. But it is otherwise with the travelling preachers in our Connexion. You are at present one body. You act in concert with each other and by united counsels. And now is the time to consider what can be done in order to continue this union. Indeed, as long as I live there will be no great difficulty. I am under God a centre of union to all our travelling as well as local preachers. They all know me and my communication. They all love me for my work's sake; and therefore, were it only out of regard to me, they will continue connected with each other. But by what means may this connexion be preserved when God removes me from you

To Robert Wilkinson Date: LEEDS, August 5, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--I believe God calls you to labour in a quieter part of His vineyard--namely, in the North of Ireland, in the Augher Circuit, among a simple, earnest, loving people. Your best way is to carry your own horse over from Whitehaven, or rather Portpatrick, where you have a short and sure passage; then ride on to the widow Cumberland's in Lisburn, and any of our preachers whom you meet with will direct you to Charlemount or Augher. Be all in earnest!--I am Your affectionate brother.

To Mrs. Barton Date: BIRSTALL, August 6, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- Indeed, Jenny, I began to be jealous of you. I began to be almost afraid that a new situation in life and worldly cares had cooled the affection which you once had. I am glad to find the case is not so, but that you still retain your former friendship. Indeed, why should not the word 'Love never faileth' have place in this as in other instances In your last you said something which I did not understand. Last year you certainly was saved from sin. And this you testified for several months. Have you since then doubted of it Do you suppose you never received that blessing If you did, when or how did you lose it [See letter of Sept. 9.] Send me as particular an account as you can, that I may be able to form a more certain judgement. Wherever I am, you need only direct to the Foundery. Peace be with your spirits!--My dear Jenny, Your affectionate brother.

To Mary Yeoman, of Mousehole, Cornwall Source: The Letters of John Wesley (1769) Author: John Wesley --- [20] ST. Ives, September 2, 1769. MY DEAR SISTER,--Your case is not peculiar. I have known many who were just as you are now; and the same God who delivered them is as ready to deliver you. I advise you to continue in the way whether you find any benefit or not. Pray, as you can, though you are ever so cold or dead. Hear the preaching; keep to your class. The Lord is at hand; He will abundantly pardon.--I am Your affectionate brother.

To Ann Bolton Date: November 1, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--I do not advise you to reason whether you have faith or not, but simply to look up to Him that loves you for whatever you want. And He cannot withhold from you any manner of thing that is good. Oh how nigh is He to deliver you out of all temptation and to supply your every need. Only trust Him in all things, and you shall praise Him in all things.--I am, my dear Nancy, Your affectionate brother.

5. Mr. Whitefield is a Calvinist, Messrs. Wesley are not; this is the only material difference between them. And this has continued without any variation ever since Mr. Whitefield adopted those opinions. The consequences of that difference are touched upon in the letter sent two or three years ago to the persons named therein. 6. There are only three Methodist Societies in America: one at Philadelphia, one at New York, and one twelve miles from it. There are five preachers there; two have been at New York for some years. Three are lately gone over. Mr. Whitefield has published a particular account of everything relative to the Orphan House [in Georgia]. 7. The most eminent writers against the Methodists are the late Bishop of London (Dr. Gibson), Dr. Church, the Bishop of Gloucester (Dr. Warburton), and Bishop Lavington. Bishops Gibson and Lavington were throughly convinced of their mistake before they died. I believe Dr. Church was so too. None, I think, but Mr. Perronet has wrote for the Methodists. 8. No Moravians belong to their Societies. They have no considerable settlements in England but at London, Bedford, and Pudsey, a little town near Leeds, in Yorkshire. They make a profound secret of everything relating to their community. What I know of them I have published in the Journals. The Count's house at Chelsea is a palace for a prince. Truly they are wise in their generation.

To John Valton Date: LONDON, December 2, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--Certainly you are not called to go out now. I believe you will be by-and-by. Your inabilities are no bar; for when you are sent you will not be sent a warfare at your own cost. Now improve the present hour where you are. [See letter of Nov. 21. 'This letter,' says Valton, 'was as pleasant as the grapes of Eshcol to my soul.' ]--I am Your affectionate brother.

I had once the opportunity of speaking a few minutes to you on the head of Christian Perfection; and I believe you had not much objection to anything which was then spoken. When I spoke nearly to the same effect to one of the late Bishops of London, Bishop Gibson, he said earnestly, 'Why, Mr. Wesley, if this is what you mean by perfection, who can be against it?' I believe verily there would need no more than a single hour, spent in free and open conversation, to convince you that none can rationally or scripturally say anything against the perfection I have preached for thirty years. The union which I desire among the persons I mentioned is an entire union of heart, constraining them to labour together as one man in spreading vital religion through the nation. But this I do not hope for, though I know a few who would cordially rejoice therein. The union which I proposed is of a lower kind: I proposed that they should love as brethren and behave as such. And I particularized what I think is implied in this, I imagined in so plain a manner, as was hardly possible without great skill to be either misunderstood or misrepresented. I really do not conceive what ambiguity there can be in any part of this proposal, or what objection can lie against our going thus far, whether we go farther or no.

To Mary Bosanquet Date: LONDON, January 2, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--You know I am not much given to suspect the worst; I am more inclined to hope than fear. Yet I cannot but fear that they who make those sage remarks do not always speak with a single eye. But what are they afraid of? There is little danger now of any wrong intercourse between you and me. Indeed, we love one another and can trust one another; and there is good reason that we should. God seemed to mark us out for it long ago, and perhaps lately more than ever. You may now speak all that is in your heart, and with all simplicity. Keep your place. Keep the reins in your own hand. It is best for her, [Mrs. Crosby.] best for you, and best for all. You ought not to suffer any interruption or any forming of parties. I suppose you have Instructions for Members of Religious Societies. I know nothing equal to them in the English tongue. It would be well diligently to inculcate those instructions on all under your roof. The moment any are justified, they are babes in Christ, little children. When they have the abiding witness of pardon, they are young men. This is the characteristic of a young man. It was not this, but much more, even salvation from inward sin, which above five hundred in London received. True, they did not (all or most of them) retain it; but they had it as surely as they had pardon. And you and they may receive it again. [See letter of Jan. 1 to Mrs. Crosby.] How soon!--I am, my dear friend, Your affectionate brother.

To John Whitehead Date: LONDON, January 27, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR BROTHER,--Tell John Hilton 'wherever Mr. Wesley is he labours to strengthen the hands of the Assistant and does nothing without advising with him.' So I do nothing here without advising with John Pawson. [Pawson was the Assistant in London and Hilton at Bristol.] I believe his doing otherwise was chiefly through inadvertence. Therefore come to an explanation as soon as possible. Brother Hitchens [William Hitchens, a native of Bisveal near Redruth, was for some time an itinerant preacher; but he married and settled as a hatter in Bristol. He laboured as a local preacher for many years. See Atmore's Memorial, pp. 190-1.] complains you broke through the plan of preaching which I fixed and did not allow him his turn. But, however this was, Wick must not lose its turn. I solemnly promised Mr. Haynes it should not, and allowed the preacher the use of my mare once a fortnight. Neglect another place rather than that. Give my kind love to Brother and Sister Thomas. [Barnabas Thomas, the second preacher at Bristol, a Cornishman, had become a preacher in 1764. see letter of March 25, 1785.] I thank him for his letter. You should give Mr. Shirley [The Hon. Walter Shirley, Rector of Loughrea, and cousin to Lady Huntingdon, had evidently been teaching Calvinism in Wesley's preaching house. See letter of Nov. 27.] an hint not to contradict me when he preaches in my house. I hope you spend a little time (you and Brother Thomas) with our children at Kingswood. Who are your new class-leaders? --I am, with love to Sister Whitehead, Your affectionate friend and brother.

To Lady Maxwell Date: LONDON, February 17, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR LADY,--To us it may seem that uninterrupted health would be a greater help to us than pain or sickness. But herein we certainly are mistaken; we are not such good judges in our own cause. You may truly say, 'Health I shall have if health be best.' But in this and all things you may trust Him that loves you. Indeed, nervous disorders are, of all others, as one observes, enemies to the joy of faith. But the essence of it, that confidence in a loving, pardoning God, they can neither destroy nor impair. Nay, as they keep you dead to all below, they may forward you therein, and they may increase your earnestness after that pure love which turns earth into paradise. It will be by much pains and patience that you will keep one in high life steadfast in the plain, old way. I should wish you to converse with her as frequently as possible. Then I trust God will use you to keep alive the fire which He has kindled. I am in great hopes that chapel will be of use; but it will not be easy to procure a converted clergyman. A schoolmaster will be more easily found; although many here are frighted at the name of Scotland. A diligent master may manage twenty or perhaps thirty children. If one whom I lately saw is willing to come, I believe he will answer your design. I have some thoughts of going to America [See letters of Jan. 25 and Feb. 21 (to George Whitefield).]; but the way is not yet plain. I wait till Providence shall speak more clearly on one side or the other. In April I hope to reach Inverness and to take Edinburgh in my way back to England. But let us live to-day! What a blessing may you receive now! Now let your heart with love o'erflow, And all your life His glory show! --I am, my dear Lady, Your ever affectionate servant.

To Walter Sellon Date: LEWISHAM, February 21, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR BROTHER,--Do not make too much haste. Give everything the last touch. It will be enough if the papers meet me at Manchester before the end of March. I believe it will be the best way to bestow a distinct pamphlet on that exquisite coxcomb. [Toplady. See letters of Dec. 30, 1769, and June 24, 1770] Surely wisdom will die with him! I believe we can easily get his other tract, which it would be well to sift to the very foundation, in order to stop the mouth of that vain boaster. I am to set out for Bristol March 5, and from Bristol March 12.--I am Your affectionate brother.

To Mary Bosanquet Date: MACCLESFIELD, March 26, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--I am now moving northward. In about a fortnight I expect to be at Whitehaven, and a week after at Glasgow, in the beginning of May at Aberdeen, and May 11 at Edinburgh. To exert your faith is the very thing you want. Believe, and enter in. The experience of Eliz. Jackson has animated many. It is the very marrow of Christianity; and if it be diligently spread among our believers it may be of unspeakable use. It is certainly right to pray whether we can pray or no. God hears even when we hardly hear ourselves. She saw it so through the advice and importunity of Clayton Carthy. [See letter of June 12, 1759.] And God permitted it. So all is well. With regard to us, I do not at present see any danger either on one side or the other. You have need of a steady guide, and one that knows you well. If my brother had not given Mrs. Gaussen that fatal advice, 'to keep from me,' she would not have fallen into the hands of others. [See letter of Sept. 25, 1757.] I am glad Richd. Taylor is of use. [Manager of Miss Bosanquet's estate in Yorkshire.] He will be more and more so, if he continues simple of heart, speaks explicitly of full redemption, and exhorts believers to accept it now. The same rule it will be well for you to observe in conversation with all that are in earnest! Peace be with your spirit! My dear sister, adieu!

To Richard Locke Date: BRISTOL, September 14, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- Milton justly supposes that if ever angelic minds reasoned on 'freewill entire, foreknowledge absolute,' they would 'find no end, in wandering mazes lost.' [Paradise Lost, ii. 560-1.] How much less can an human mind reconcile them! Men have no line to fathom such a depth. We may, however, rest in this: Yet my foreknowledge causes not their fault, Which had no less been certain unforeknown. [Ibid., iii. 118-19: 'Foreknowledge had no influence on their fault, Which had no less proved certain unforeknown.'] I believe you will find some light on the head by reading that little tract Predestination Calmly Considered. [Published by Wesley in 1752. See Works, x. 204-59.] The illustrators, Mr. Harwood, [Edward Harwood, D.D. (1729-94), Presbyterian minister at Bristol 1765. His Introduction to New Testament Studies gained him his degree in 1768.] Leibnitz, Clark, Montesquieu, and above all that wretched man Voltaire, would only unhinge and perplex your mind. Hall, Scot, Sharp, Whitby, [Daniel Whitby, D.D. (1638-1726), Prebendary of Salisbury; a voluminous theological writer.] and Fleetwood are good writers; so are Locke, Hooper, and Mosheim in their several ways, but far less useful than Baxter and Law. Dr. South, Knight, and Taylor are some of the finest writers in the English tongue--if you mean Dr. James Knight of St. Sepulchre's. But I believe the best way for you would be to read only a few select authors. Then (mixing reading with prayer) you would not only find good desires, but they would be brought to good effect.--I am Your servant for Christ's sake.

To Miss March Date: BRISTOL, September 15, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- To use the grace given is the certain way to obtain more grace. To use all the faith you have will bring an increase of faith. But this word is of very wide extent: it takes in the full exercise of every talent wherewith we are entrusted. This comprises the whole compass both of inward and outward religion. That you may be able steadily and effectually to attend to this you have need of that prayer, 'Give me understanding, that I may keep Thy law; yea, that I may keep it with my whole heart.' This is to 'make the best of life,' which cannot be done without growing in grace. I believe it would help you to read and consider the sermon on Self-Denial in the fourth volume, [See Works, vi. 103--14.] and that on Universal Conscientiousness in the Christian Library. A sense of wants and weaknesses, with various trials and temptations, will do you no real hurt, though they occasion heaviness for a time and abate your joy in the Lord. It is wrong so to attend to this as to weaken your faith; and yet in the general it is not wrong 'to form your estimate of the state of your soul from your sensations'--not, indeed, from these alone, but from these in conjunction with your words and actions. It is true we cannot judge of ourselves by the measure of our joy, the most variable of all our sensations, and frequently depending in a great degree on the state of our blood and spirits. But if you take love, joy, peace, meekness, gentleness, and resignation together, I know no surer rule whereby to judge of your state to Godward.

To Mrs. Crosby Date: BEDFORD, October 26, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--I congratulate you both upon your sickness and your recovery from it. Do not all things work together for good to them that love God? Now redeem the little uncertain time that is given you; perhaps fifteen years, perhaps not so many months. Deal very faithfully and freely with my dear M. Bosanquet and with Your affectionate brother.

To Mary Bishop Date: LONDON, November 27, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--Let them remember to make the aisles on the side of the room, [See letter of Nov. 5 to her.] and to place the forms in the middle crossways, with a rail running across from the pulpit downward, to part the men from the women. And I particularly desire there may be no pews and no backs to the forms. I could not advise our people to hear Mr. Shirley, [The Hon. Walter Shirley. See letter of Jan. 27, to John Whitehead.] but still less to hear the Moravians. Their words are smoother than oil, but yet they are very swords. I advise them by all means to go to church. Those that leave the Church will soon leave us. I know not that you have anything to do with fear. Your continual prayer should be for faith and love. I admired an holy man in France who, considering the state of one who was full of doubts and fears, forbade him to think of his sins at all, and ordered him to think only of the love of God in Christ. The fruit was, all his fears vanished away and he lived and died in the triumph of faith. Faith is sight--that is, spiritual sight: and it is light, and not darkness; so that the famous Popish phrase, 'The darkness of faith,' is a contradiction in terms. O beware of all that talk or write in that unscriptural manner, or they will perplex if not destroy you. I cannot find in my Bible any such sin as legality. Truly we have been often afraid where no fear was. I am not half legal enough, not enough under the law of love. Sometimes there is painful conviction of sin preparatory to full sanctification; sometimes a conviction that has far more pleasure than pain, being mixed with joyful expectation. Always there should be a gradual growth in grace, which need never be intermitted from the time we are justified. Don't wait, therefore, for pain or anything else, but simply for allconquering faith. The more freely you write, the more satisfaction you will give to, my dear Molly, Yours affectionately.

To Ann Bolton Date: SEVENOAKS, December 15, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--It is true there is a danger, and that continually, of thinking too much of yourself. But there is another danger to which you are more immediately exposed: thinking too little of the grace of God which is given you. Instantly resist all reasoning on that head, whether you are in a state of acceptance. As surely as you are in the body hold this fast, by His free almighty grace; and then Expect His fullness to receive And grace to answer grace. It might be of use to you to read again with much prayer the sermon on The Repentance of Believers, which will show you just where you are now, and The Scripture Way of Salvation. [See Works, v. 156-70, Vi. 43-54.] In one sense faith is all you want. If thou canst believe, are not all things possible to him that believeth? What may you not receive to-day? at this hour? at this very moment? Your affectionate brother.

To Joseph Benson Date: LONDON, December 28, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- DEAR JOSEPH,--What a blessing it is that we can speak freely to each other without either disguise or reserve! So long as we are able to do this we may grow wiser and better every day. One point I advise you to hold fast, and let neither men nor devils tear it from you. You are a child of God; you are justified freely through the redemption which is in Christ Jesus. Your sins are forgiven! Cast not away that confidence, which hath great recompense of reward. Now, can any be justified but by faith? None can. Therefore you are a believer; you have faith in Christ; you know the Lord; you can say, 'My Lord and my God.' And whoever denies this may as well deny that the sun shines at noonday. Yet still ten thousand lusts remain, And vex your soul, absolved from sin; Still rebel nature strives to reign, And you are all unclean, unclean! This is equally clear and undeniable. And this is not only your experience, but the experience of a thousand believers beside, who yet are sure of God's favour as of their own existence. To cut off all doubt on this head, I beg you to give another serious reading to those two sermons Sin in Believers and The Repentance of Believers. [Works, v. 144-70.]

To Joseph Benson Date: LONDON, January 21, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--It was of their own mere motion that the students, when I was in Wales, desired me to come and spend a little time with them. I had no thought or desire so to do, having work enough upon my hands. When Mr. Ireland [See letters of Oct. 23 and Nov. 4, 1759.] asked me why I did not go thither in August, [He was in Bristol from Aug. 13 to 20.] I answered, 'Because my Lady had written to me to the contrary.' But I do not remember that I showed him her letter; I believe I did not. I know not why you should not keep the rest of your terms at Oxford and take a Bachelor's degree. Only if you should be pressed in spirit to give yourself up to the work of God sooner, I think you must follow your own conscience. Write quite freely to, dear Joseph, Your affectionate brother.

To Lady Maxwell Date: LONDON, January 24, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR LADY,--Although Mr. M'Nab [The preacher then stationed at Glasgow.] is quite clear as to justification by faith and is in general a sound and good preacher, yet I fear he is not clear of blame in this. He is too warm and impatient of contradiction; otherwise he must be lost to all common sense to preach against final perseverance in Scotland. From the first hour that I entered the kingdom it was a sacred rule with me never to preach on any controverted point--at least, not in a controversial way. Any one may see that this is only to put a sword into our enemies' hands. It is the direct way to increase all their prejudices and to make all our labours fruitless.

I am glad you use more exercise. It is good for both body and soul. As soon as Mr. De Courcy is come, I shall be glad to hear how the prospect opens. [See letter of Feb. 26 to her.] You will then need a larger share of the wisdom from above; and I trust you will write with all openness to, my dear Lady, Your ever affectionate servant.

If so, then every one who does not hold it must perish everlastingly. If, as you here assert, he cannot be justified, then he cannot be saved. If, as you say, he cannot be born again, 'he cannot see the kingdom of God.' After asserting this, can Mr. Romaine ever take the name of catholic love into his mouth Is not this the very opposite to it the height and depth of bigotry Does this spirit do honour to his opinion Can we conceive anything more horrid Is it not enough to make a person of humanity shudder yea, to make his blood run cold I will not here enter into the merits of the cause; I need not. It is done to my hands. The whole doctrine of Predestination is throughly discussed in those three tracts lately printed--An Answer to the Eleven Letters commonly ascribed to Mr. Hervey, Arguments against General Redemption considered, and An Answer to Elisha Coles. [See Green's Bibliography, No. 227; and letter of Dec. 30, 1769.] Till these are seriously and solidly refuted, I have no more to say on that head. But this I must aver, that the excluding all from salvation who do not believe the Horrible Decree is a most shocking insult on all mankind, on common sense, and common humanity.--I am, &c.

To Joseph Benson Date: BRISTOL, March 9, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--I must write a few lines, though I can ill spare time. You seem to be providentially thrust out into the harvest. But consider what you do. Read the Minutes of the Conference, and see whether you can conform thereto. Likewise think whether you can abstain from speaking of Universal Salvation and Mr. Fletcher's late discovery. The Methodists in general could not bear this. It would create huge debate and confusion. I wish you would read over that sermon in the first volume on The Spirit of Bondage and of Adoption. [Works, v. 98-111.] Invenio te corde simplicem, as the Count speaks, sed turbatis ideis. [I found thee simple in heart, but troubled in your ideas.' See Journal, ii. 488.] My love to Mr. Hallward.--I am, dear Joseph, Yours affectionately.

To Ann Bolton Date: ROOSKY, June 8, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- Woman, remember the faith! It is given to you to believe in the name of the Son of God! Nay, and also to suffer with Him, to drink a little of the cup which He drank of. O beware that you are not weary or faint in your mind! See what blessings are reserved in store for you What if God sees good to permit for a little season that Satan should sift you as wheat Still you have a Friend before the throne above; and He hath prayed for you that your faith fail not. You shall lose nothing in the furnace but your dross; you shall be purified, not consumed. I cannot tell you how near you have been to me ever since I heard of your present visitation. And why should you not expect that He who loves you a thousand times more than I do will heal both soul and body together Look for Him! He is not far off! Come, Lord Jesus! Come quickly.--I am Your affectionate brother.

To the Countess of Huntingdon Date: LONDON, June 19, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR LADY,--Many years since, I saw that 'without holiness no man shall see the Lord.' I began following after it, and inciting all with whom I had any intercourse to do the same. Ten years after, God gave me a clearer view than I had before of the way how to attain this--namely, by faith in the Son of God. And immediately I declared to all, 'We are saved from sin, we are made holy, by faith.' This I testified in private, in public, in print; and God confirmed it by a thousand witnesses. I have continued to declare this for above thirty years, and God hath continued to confirm the word of His grace. But during this time wellnigh all the religious world hath set themselves in array against me, and among the rest many of my own children, following the example of one of my eldest sons, Mr. Whitefield. Their general cry has been, 'He is unsound in the faith; he preaches another gospel!' I answer, Whether it be the same which they preach or not, it is the same which I have preached for above thirty years. This may easily appear from what I have published during that whole term. I instance only in three sermons: that on Salvation by Faith, printed in the year 1738; that on The Lord our Righteousness, printed a few years since; and that on Mr. Whitefield's funeral, printed only some months ago. [See Works, v. 7-16, 234-46; vi. 167 - 82.] But it is said, 'Oh, but you printed ten lines in August last which contradict all your other writings! [Minutes of the Bristol Conference,1770: 'Who of us is now accepted of God &c.'] Be not so sure of this. It is probable, at least, that I understand my own meaning as well as you do; and that meaning I have yet again declared in the sermon last referred to. By that interpret those ten lines, and you will understand them better; although I should think that any one might see even without this help that the lines in question do not refer to the condition of obtaining, but of continuing in, the favour of God.

'2. But who among those that never heard of Christ He that " feareth God and worketh righteousness " according to the light he has.' The very words of St. Peter [Acts x. 34-5.]: 'Of a truth I perceive God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted with Him' (dektos autw esti), is in a state of acceptance. Disprove this who can. '3. Is this the same with he that is sincere Nearly, if not quite.' So I think. But I contend not for a word. You may either take it or leave it. '4. Is not this salvation by works Not by the merit of works, but by works as a condition.' By salvation I here mean final salvation. And who can deny that both inward good works (loving God and our neighbour) and outward good works (keeping His commandments) are a condition of this What is this more or less than 'Without holiness no man shall see the Lord' '5. What have we, then, been disputing about these thirty years I am afraid about words.' That is, so far as we have been disputing (as I did with Dr. Church) whether works be a condition of salvation--yea, or of justification, suppose you take that term as our Lord does (Matt. xii. 37), where (speaking of the Last Day) He says, 'By thy words thou shalt be justified.' With justification as it means our first acceptance with God this proposition has nothing to do. 'Tis true thirty years ago I was very angry with Bishop Bull, that great light of the Christian Church, because in his Harmonica Apostolica he distinguishes our first from our final justification, and affirms both inward and outward good works to be the condition of the latter, though not the former. '6. As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works--yea, because of our works. How does this differ from for the sake of our works And how differs this from secundum merita operum as our works deserve Can you split this hair I doubt I cannot.'

Persons are in one sense delivered from unbelief when they are enabled to believe always, when they have 'faith's abiding impression, realizing things to come.' For they can then no longer be termed unbelievers. When this is given in a very glorious manner, so that they are filled with faith and are not able to doubt even for a moment, it is natural for them to say 'they are saved from all unbelief.' The soul that is all light (as Lopez, when he said, 'All is midday now') may affirm, 'I am saved from all darkness.' And is not this the will of the Lord concerning you Undoubtedly it is. Fear not then; reason not: only look up. Is He not nigh, even at the door He is nigh that justifieth; He is nigh that sanctifieth; He is nigh that supplies all your wants! Take more out of His fullness, that you may love Him more, praise Him more, and serve Him better. It is desirable to glorify God, like Mr. De Renty or Haliburton, in death as well as in life. I am sorry for poor Miss H[artly]. [See letters of Jan. 24 and Aug. 14 to Hannah Ball.] It is a mysterious providence.

To Samuel Bardsley Date: BRISTOL, August 5, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR SAMMY,--I had intended you for a more distant circuit, where I believe you would have been exceeding useful. But we can hardly show tenderness enough to an aged parent. Therefore, for your mother's sake, I will alter my design, and appoint you for the Derbyshire Circuit, which you know borders on that of Manchester. Take care to walk closely with God and to exhort others so to do. Be instant in season and out of season. Encourage all to expect salvation now!--I am Your affectionate brother.

To the Countess of Huntingdon Date: NEAR THE HAY, August 14, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR LADY,--When I received the former letter from your Ladyship, I did not know how to answer; and I judged, not only that silence would be the best answer, but also that with which your Ladyship would be best pleased. When I received your Ladyship's of the 2nd instant, I immediately saw that it required an answer; only I waited till the hurry of the Conference was over that I might do nothing rashly. I know your Ladyship would not 'servilely deny the truth.' I think neither would I; especially that great truth Justification by Faith, which Mr. Law indeed flatly denies (and yet Mr. Law was a child of God), but for which I have given up all my worldly hopes, my friends, my reputation--yea, for which I have so often hazarded my life, and by the grace of God will do again. 'The principles established in the Minutes' I apprehend to be no way contrary to this, or to that faith, that consistent plan of doctrine, which was once delivered to the saints. I believe, whoever calmly considers Mr. Fletcher's Letters [Five Letters to the Hon. and Rev. Walter Shirley, which formed the First Check to Antinomianism. See Tyerman's Wesley's Designated Successor, p. 192. ] will be convinced of this. I fear, therefore, 'zeal against those principles' is no less than zeal against the truth and against the honour of our Lord. 'The preservation of His honour appears so sacred' to me, and has done for above these forty years, that I have counted, and do count, all things loss in comparison of it. But till Mr. Fletcher's printed letters are answered, I must think everything spoke against those Minutes is totally destructive of His honour, and a palpable affront to Him both as our Prophet and Priest, but more especially as the King of His people. 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.

To Mary Bishop Date: BRISTOL, September 1, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--I hope to see you at Bath on Tuesday, and to preach about six in the evening. I choose to preach early that I may have time to meet the Society after preaching. Concessions made in the chapel at Bath would not quench the flame kindled over the three kingdoms. [As to the 1770 Minutes.] Mr. Fletcher's Letters may do this in some measure; but the antidote cannot spread so fast as the poison. However, the Lord reigneth, and consequently all these things shall work together for the increase of His kingdom. Certainly simple faith is the very thing you want, that faith which lives upon Christ from moment to moment. I believe that sermon The Scripture Way of Salvation [See Works. vi. 43-54.] might at this time be particularly useful to you. It is a great thing to seize and improve the very now. What a blessing you may receive at this instant! Behold the Lamb of God!--I am, dear Miss Bishop, Your affectionate brother.

To Philothea Briggs Date: LONDON, October 6, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--I commend you for not meddling with medicines, [See letter of Sept. 13.] except some of those simple ones in the Primitive Physick. Perhaps youth, with abstinence from tea and whatever else you feel hurts you, may restore your health. And, while it continues, this weakness may be of excellent use by weaning you from the love of present things. The first Appeal is a complete treatise of itself independent on the rest. This, therefore, may be given to any one without the others, which makes the expense easy. But to your friend you might give or lend them all. And if she has sense enough to read them impartially, she will learn to speak and write without ambiguity, just according to common sense. You may tell her, 'If you was doing those works, thinking to merit salvation thereby, you was quite wrong. But if you was doing them because they are the appointed way wherein we wait for free salvation, you was quite right.' But you need only send her Mr. Fletcher's Letters, and they will clear up the point sufficiently.--I always am, dear Philly, Yours affectionately.

To Joseph Benson Date: LONDON, October 11, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR JOSEPH,--Here, in this very point, is your mistake. You was as really a believer when you came to Kingswood as you are now. Five-and-thirty years since, hearing that wise man Mr. Spangenberg describe the fruits of faith, I immediately cried out, 'If this be so, I have no faith.' He replied, 'Habes fidem, sed exiguam.' This was then your case too. It is not strange that you are seldom satisfied by my letters; for I use few words, and you are not to be satisfied but by many. You want me to think for you. That is not my design. I would only help you to think.--I am, dear Joseph, Yours affectionately.

To John Fletcher Date: LONDON, October 12, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR SIR,--Returning from Bedfordshire this evening, I received your two letters and the bill. I do not propose saying anything to Mr. Shirley, at least not for the present. I am glad mine came too late to prevent your writing me the Sixth Letter, which I trust will be as useful as the others have been. Certainly it is possible to reconcile meekness, yea and kindness, with the utmost plainness of speech. But this will infallibly be termed bitterness by those who do not receive it in love. Their returning us hatred for goodwill is the cross we are called to bear. I can hardly believe what he says of Mr. Spencer, [See letter of June 20, 1770.] whose love, I verily think, is without dissimulation. But Calvinism I know to be a deadly enemy to all Christian tempers. Peace be with your spirit!--I am, dear sir, Ever yours.

To Robert Costerdine Date: LONDON, October 25, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR BROTHER,--Do what you can, and you do enough. No debt is properly included but that which was contracted three years ago. However, in such cases as that of Birmingham we may make an exception. [Costerdine was Assistant in Staffordshire. Birmingham received 12 at the Conference of 1772.] You are in the right to stop all who would tell you any stories of past things. Tell them, 'Now is the day of salvation,' and strongly exhort them to embrace it. Recommend the books wherever you go. Meet the children, and visit from house to house.--I am, dear Robert, Your affectionate friend and brother.

I am in great hopes, if we live until another Conference, John Christian will be useful as a travelling preacher: so would J-- M-- [Evidently a local preacher in Limerick.] if he had courage to break through. However, I am pleased he exercises himself a little: encourage him. I wish you would lend Mrs. Dawson [See letter of March 31, 1772.] the Appeals: take them from the book-room, and present them to her in my name. Go yourself; for I wish you to be acquainted with her. I believe they will satisfy her about the Church. She halts just as I did many years ago. Be not shy towards Brother Collins: he is an upright man. Sister L-- is already doing good in Clonmel. [See letter of July 27, 1770.] Do you correspond with her Your affectionate.

To Mary Bishop Date: LONDON, November 20, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--What if even before this letter comes to your hands our Lord should come to your heart Is He not nigh Is He not now knocking at the door What do you say 'Come in, my Lord, come in.' Are you not ready Are you not a mere sinner a sinner stripped of all Therefore all is ready for you. Fear not; only believe. Now believe, and enter into rest. How gracious is it in the kind Physician to humble you and prove you and show you what is in your heart! Now let Christ and love alone be there. Sister Janes's experience is clear and scriptural [Thomas Janes was one of the Bristol preachers in 1770. See letter of Dec. 26 to Mary Stokes.]: I hope she does not let go anything that God has given her. I don't know anything of Mr. Morgan's Sermons [James Morgan, who wrote the Life of Thomas Walsh, published The Crucifed Jesus, considered in three discourses.]: some in Dublin think he is married, and some not. I hope the preachers at the chapel now let you alone and follow after peace. Mr. Fletcher's Letters [The First Check to Antinomianism had just appeared in the form of five letters.] have done much good here, and have given a deadly wound to Antinomianism.--I am, my dear Miss Bishop, Yours affectionately.

To Mrs. Bennis Date: CANTERBURY, December 3, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--I did believe Brother Collins [See letter of Oct. 28.] would be of use to you and you may be of use to him: speak to each other without reserve, and then you will seldom meet in vain. Thrust him out to visit the whole Society (not only those that can give him meat and drink) from house to house, according to the plan laid down in the Minutes of Conference: then he will soon see the fruit of his labour. I hope he is not ashamed to preach full salvation receivable now by faith. This is the word which God will always bless, and which the devil peculiarly hates; therefore he is constantly stirring up both his own children and the weak children of God against it. All that God has already given you hold fast. But expect to see greater things than these. Your affectionate brother.

To Rebecca Yeoman Date: LONDON, February 5, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--As far as I understand, you are now properly in the wilderness state. I advise you to read over that sermon in the fourth volume, [See Works, vi. 77-91] and examine yourself thereby. If you find out the cause of heaviness or darkness, you are more than half-way to the cure. If Jenny Johnson [See letter of Aug. 4, 1770.] is throughly sensible of her fault, you may trust her; if not, she should not meet in band. As your mind is tender and easily moved, you may readily fall into inordinate affection; if you do, that will quickly darken your soul. But watch and pray, and you shall not enter into temptation. If it please God to continue my life and strength, I expect to come through Scotland in April and May, so as to reach Newcastle about the beginning of June [He arrived on May 25.]; but who knows whether we may not before then take a longer journey Our wisdom is to live to-day.--I am, dear Becky, Your affectionate brother.

To Lady Maxwell Date: LONDON, February 8, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR LADY,--I commend you for meddling with points of controversy as little as possible. It is abundantly easier to lose our love in that rough field than to find truth. This consideration has made me exceedingly thankful to God for giving me a respite from polemical labours. I am glad He has given to others both the power and the will to answer them that trouble me; so that I may not always be forced to hold my weapons in one hand while I am building with the other. I rejoice likewise not only in the abilities but in the temper of Mr. Fletcher. He writes as he lives. I cannot say that I know such another clergyman in England or Ireland. He is all fire; but it is the fire of love. His writings, like his constant conversation, breathe nothing else to those who read him with an impartial eye. And although Mr. Shirley scruples not to charge him with using subtilty and metaphysical distinctions, yet he abundantly clears himself of this charge in the Second Check to Antinomianism. ['A Second Check to Antinomianism; occasioned by a Late Narrative, in three letters to the Hon. and Rev. Author (Walter Shirley), was published at the end of 1771.] Such the last letters are styled, and with great propriety; for such they have really been. They have given a considerable check to those who were everywhere making void the law through faith; setting 'the righteousness of Christ' in opposition to the law of Christ, and teaching that 'without holiness any man may see the Lord.' Notwithstanding both outward and inward trials, I trust you are still on the borders of perfect love. For the Lord is nigh! See the Lord thy Keeper stand Omnipotently near! Lo I He holds thee by thy hand, And banishes thy fear! You have no need of fear. Hope unto the end! Are not all things possible to him that believeth Dare to believe! Seize a blessing now! The Lord increase your faith! In this prayer I know you join with, my dear Lady, Your ever affectionate servant.

To Mrs. Barton Date: LONDON, February 21, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--I believe you will never willingly give me pain. You will give me pleasure as long as you are pressing on to the mark, ready to do and patient to suffer the whole will of God. You cannot be separated from the people till you are removed into Abraham's bosom. In order to make your continuance with them the easier, I hope Mr. Thompson has now fixed the class as I directed. He is a good preacher and a good man; though liable to mistake, or he would be more than man. [Joseph Thompson was Assistant at Hull.] Can you still give God your whole heart Is He always present with you Have these trials weakened or strengthened your faith Have you a clear evidence that you are saved from sin See that you strengthen each other's hands and press on to the mark together!--I am, my dear Jenny, Your affectionate brother.

To Christopher Hopper Date: LEWISHAM, February 26, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR BROTHER,--When Mr. Shirley (or rather Lady H.) published that wonderful circular letter, [See Tyerman's Wesley, iii. 93-4. The letter led to Fletcher's Checks.] it was little imagined that it would be the occasion of establishing those very doctrines which it was intended to destroy. So different were God's thoughts from men's thoughts! T. Olivers was more afraid than hurt. [Olivers took a prominent part in the controversy with Toplady and others.] We all agree in this: 'By thy words thou shalt be justified' (in the last day); 'and by thy words' (yea, and works) 'thou shalt be condemned.' April 6 I hope to be at Manchester; and thence to go by Whitehaven to Glasgow, Perth, and Aberdeen. My Welsh church has a fine air, but no land or money belonging to it. Peace be with you and yours!--I am Your affectionate friend and brother.

To Mary Bosanquet Date: BRISTOL, March 4, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--I believe my last letter took away a good part of your apprehensions. All the inconvenience I find (from a little bruise) is that I am advised to ride as much in a carriage as I can and as little on horseback. I take your offer exceeding kindly; and am, my dear friend, Ever yours.

To Mrs. Bennis Date: LIVERPOOL, March 31, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--You did well to break through and converse with Mrs. Dawson. There is no doubt but she has living faith; but, not having opportunity to converse with believers, she cannot express herself with that clearness that our friends do: cultivate the acquaintance. Now, lay before her by way of promise the whole Christian salvation; she will quickly see the desirableness of it. You may then lend her the Plain Account of Christian Perfection. She will not be frightened but rather encouraged at hearing it is possible to attain what her heart longs for. While you are thus feeding God's lambs, He will lead you into rich pastures. I do not wonder you should meet with trials: it is by these your faith is made perfect. You will find many things both in your heart and in your life contrary to the perfection of the Adamic law; but it does not follow that they are contrary to the law of love. Let this fill your heart, and it is enough. Still continue active for God. Remember, a talent is entrusted to you; see that you improve it. He does not like a slothful steward. Your affectionate brother.

To Philothea Briggs Date: WHITEHAVEN, April 12, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- Your affections were apt to be too impetuous, and sometimes uneven too; but nature yields to healing grace, which I trust has made you both more calm and more steady. [See letter of Sept. 13, 1771.] And what will it not make you if you persevere All that is amiable, holy and happy! Already He that loves you gives you a taste of what He has prepared for you. Let patience have its perfect work, and you shall be perfect and entire, lacking nothing. See that you make the best of life! The time is short!

To his Brother Charles Date: PERTH, April 26, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- DEAR BROTHER,--I meant Mr. Buller. [See letter of March 25.] I have not been at Leeds; so I can give you no account of the matter. I find by long experience it comes exactly to the same point, to tell men they shall be saved from all sin when they die; or to tell them it may be a year hence, or a week hence, or any time but now. Our word does not profit, either as to justification or sanctification, unless we can bring them to expect the blessing while we speak. I hope Fox [John Fox, of London. See Journal, v. 5.] is in peace. But he had no business there. I suppose the madman was another of the name. I am glad you have done justice to Mrs. Blackwell's [She died on March 27. Charles had written some memorial verses, which are given in his Journal, ii. 383-9.] memory. I do not believe either Brother Wildman or any other spoke those words. I cannot believe it at all, unless you or Brother Mather heard them. Many tell you tales of that sort which are not true at all. Your business as well as mine is to save souls. When we took priests' orders, we undertook to make it our one business. I think every day lost which is not (mainly at least) employed in this thing. Sum totus in illo. [Horace's Satires, I. ix. 2 (Totus in illis): 'I am entirely occupied with it.'] I am glad you are to be at Bristol soon. To whom shall I leave my papers and letters [He finally left, by will, Feb. 20, 1789, all his 'MSS. to Thomas Coke, Dr. Whitehead, and Henry Moore, to be burned or published as they see good.'] I am quite at a loss. I think Mr. Fletcher is the best that occurs now. Adieu!

To Ann Bolton Date: LONDONDERRY, May 27, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- Do you find as much inward life as ever as close and steady communion with God Do you rejoice evermore In what sense do you pray without ceasing Is your peace constant and unshaken Does nothing ruffle you Do you feel no anger no pride no will of your own contrary to the will of God Do you feel no bent to backsliding in your heart You may find and indeed expect temptations innumerable, even to seek happiness in this or that creature. But is every fiery dart repelled, so as to have no place in you With regard to your question, it is only (in other words), Is there any sin in a believer or, Are we not sanctified throughout when we are justified You have a full answer to this question, which has perplexed so many upright souls, in those two sermons wrote expressly on the head, The Repentance of Believers and Sin in Believers. [See Works, v. 144-70.] Read them carefully, and I believe you will want nothing more to confirm you in the truth. Nevertheless you do well in exhorting all that are justified to hold fast all they have received. And it is certain they need never lose either their love or peace or power till they are fully sanctified. Your affectionate brother.

To Hannah Ball Date: SUNDERLAND, May 30, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--Do you not remember that fine remark in the Christian Instructions, 'Nothing is more profitable to the soul than to be censured for a good action which we have done with a single eye' [Christian Reflections, from the French, in Works (1773 ed.), p. 211, sect. 208. See Green's Bibliography, No. 295.] Mr. H[artly], then, may have profited you more than you thought. Oh, it is a blessed thing to suffer in a good cause! I was never more struck than with a picture of a man lying upon straw with this inscription, 'The true effigy of Francis Xavier, the apostle of the Indies, forsaken of all men, and dying in a cottage.' Here was a martyrdom, I had almost said, more glorious than that of St. Paul or St. Peter! O woman, remember the faith! Happy are you to whom it is given both to do and to suffer the will of God! It is by this means that He will confirm your soul against too great sensibility. It is then only too great when it hurts the body or unfits you for some part of your duty. Otherwise it is a blessed thing to sorrow after a godly sort. Whatever you read in the Life of Mr. De Renty and Gregory Lopez or the Experience of E. J. is for you. Christ is ready! all is ready! Take it by simple faith!--I am, my dear sister, Your affectionate brother.

To Ann Foard Date: NEWCASTLE, June 7, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--Do I flatter myself in judging of you by myself Am I mistaken in thinking we feel alike I believe we do: I believe in this your heart is as mine. But if so, it is not so easy for you to part. Indeed, I judged before, this was only a sudden start, arising from a misapprehension of my meaning. That was really the case. I did not, could not compare one I so tenderly love (with a love of esteem as well as complacence) with him: only with regard to one circumstance. Well, now you have made me amends for the pain you gave me before. And see that you make me farther amends by swiftly advancing in lowliness, in meekness, in gentleness towards all men. So fulfil the joy of, my dear Nancy, Yours affectionately.

To Miss March Date: OTLEY, July 1, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- It is lost time to consider whether you write well or ill; you speak from the heart, and that is enough. Unbelief is either total, the absence of faith; or partial, the want of more faith. In the latter sense every believer may complain of unbelief, unless when he is filled with faith and the Holy Ghost. Then it is all midday. Yet even then we may pray, 'Lord, increase our faith.' We learn to think by reading and meditating on what we read, by conversing with sensible people, and by everything that improves the heart. Since purity of heart (as Mr. Norris observes) both clears the medium through which we see and strengthens the faculty, mechanical rules avail little unless one had opportunity of learning the elements of logic; but it is a miserable task to learn them without an instructor. Entire resignation implies entire love. Give Him your will, and you give Him your heart. You need not be at all careful in that matter, whether you apply directly to one Person or the other, seeing He and the Father are one. Pray just as you are led, without reasoning, in all simplicity. Be a little child hanging on Him that loves you.

To Alexander Clark Source: The Letters of John Wesley (1772) Author: John Wesley --- WAKEFIELD, August I, 1772. MY DEAR BROTHER,--The five pounds which I am willing to add to poor Grace Ellis's legacy (provided it will do her good) I do not charge to the Conference: I give it her myself. Whatever Brother Hall [William Hall was a trustee of Whitefriar Street Chapel, Dublin. Grace Ellis was probably an in mate of the Widows' Alms Houses there.] advances will be repaid. You may be assured we shall take no money from Ireland. With faith and patience we shall do well!--I am Your affectionate brother.

To Jane Salkeld Date: LEEDS, August 9, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--From the first time I conversed with you I loved you; and you know Love, like death, makes all distinctions void. [See letter of Feb. 15, 1769.] I want you to hold fast all that you have already received, and to receive more and more. The lot is fallen upon you in a fair ground. See that you still cleave to Him by simple faith. I hope my dear little maidens Peggy and Sally are not moved from their steadfastness. Exhort all the little ones that believe to make haste and not delay the time of receiving the second blessing; and be not backward to declare what God has done for your soul to any that truly fear Him. I hope you do not feel any decay; you are to sink deeper into His love, and rise higher into His likeness. And do not use any reserve to, my dear Jenny, Your affectionate brother. PS.--You may at any time direct to me in London.

To Philothea Briggs Date: BRISTOL, August 31, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- 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.

To his Brother Charles Date: COLCHESTER, November 4, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- DEAR BROTHER,--Nay, there was some ground for that report; for I did dream that I was robbed. True, it was twenty years ago; but you know that is all one. The connexion is well proved in the Fourth Check. [Fletcher's Fourth Check was finished on Nov. 15, 1772, and published that year.] Mr. Knox's Letter is ready for the press. But give your dear friends a little time to chew upon Mr. Fletcher; else you may overload their stomach. There is no danger of my writing anything yet. I have just made my tour through Oxfordshire, Bedfordshire, Northamptonshire, Norfolk, Suffolk, and Essex; but Kent, Sussex, and Hertfordshire still remain to be visited. Only the visitation of the classes (a fortnight's work, which begins on Monday) must come between. I have an exceeding loving letter from James Rouquet in answer to my plain one. So if it did him no good (but possibly it might), at least it did him no harm. If we duly join faith and works in all our preaching, we shall not fail of a blessing. But of all preaching, what is usually called gospel preaching is the most useless, if not the most mischievous; a dull, yea or lively, harangue on the sufferings of Christ or salvation by faith without strongly inculcating holiness. I see more and more that this naturally tends to drive holiness out of the world. Peace be with your spirits! Adieu!

To Miss Bolton, In Witney, Oxfordshire. Date: LONDON, December 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- So far God has brought you already. You do believe He is able and willing to save you. You believe He is willing to save you now. The additional faith that He does save you is still wanting, and this is peculiarly His own gift. Expect it every moment, in every ordinance, in prayer, in hearing, in conversation, in the Lord's Supper, in reading, perhaps in reading this letter. Look up! All is ready; why not now Only believe, and yours is heaven. [This letter is at the end of a volume of James Oddie's sermons in MS.]

3. But to descend from generals to particulars. Why is breadcorn so dear Because such immense quantities of it are continually consumed by distilling. Indeed, an eminent distiller near London hearing this, warmly replied, Nay, my partner and I generally distil but a thousand quarters of corn a week.' Perhaps so. Suppose five-and-twenty distillers in and near the town consume each only the same quantity. Here are five-and-twenty thousand quarters a week --that is, above twelve hundred and fifty thousand quarters a year--consumed in and about London! Add the distillers throughout England, and have we not reason to believe that half of the wheat produced in the kingdom is every year consumed, not by so harmless a way as throwing it into the sea, but by converting it into deadly poison--poison that naturally destroys, not only the strength and life, but also the morals of our countrymen! Well, but this brings in a large revenue to the King.' Is this an equivalent for the lives of his subjects Would His Majesty sell an hundred thousand of his subjects yearly to Algiers for four hundred thousand pounds Surely no. Will he, then, sell them for that sum to be butchered by their own countrymen But otherwise the swine for the Navy cannot be fed.' Not unless they are fed with human flesh not unless they are fatted with human blood O tell it not in Constantinople that the English raise the royal revenue by selling the blood and flesh of their countrymen! 4. But why are oats so dear Because there are four times the horses kept (to speak within compass), for coaches and chaises in particular, than were some years ago. Unless, therefore, four times the oats grew now as grew then, they cannot be at the same price. If only twice as much is produced (which perhaps is near the truth), the price will naturally be double to what it was. As the dearness of grain of one kind will naturally raise the price of another, so whatever causes the dearness of wheat and oats must raise the price of barley too. To account, therefore, for the dearness of this we need only remember what has been observed above, although some particular causes may concur in producing the same effect.

To Mrs. Pywell () Date: LONDON, January 26, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--When the providence of God sent you to Salisbury, I was in hopes it would be of use to that poor widower. But let him now remember he cannot serve God by halves. Let him not think of being almost a Christian. If he would do anything to purpose, let him instantly throw off every weight and uniformly and steadily run the race that is set before him. Now let him be thoroughly obedient to the heavenly calling. Probably he will not have another call. Your own soul will be quickened if you earnestly exhort believers without fear or shame to press after full salvation as receivable now, and that by simple faith. At all opportunities encourage Mr. Asbury to do this with all plainness Then the Lord will be with him wherever he goes, and he will see the fruit of his labor. I hope he gives you employment, that you have a band or two, if not a class also. A few hours you may likewise employ very profitably in visiting the sick. Redeem the time, be zealous! be active, and you will be more and more near to, my dear sister, Your affectionate brother.

To Christopher Hopper Date: LIVERPOOL, March 21, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--You have saved us an hundred pounds with regard to the house at Bradford. An hundred pounds less shall serve there, which may be applied to better purposes. So you may use your free thoughts on any other head (directing to Dublin) when you please. It is certain there has been little management at the Orphan House, or you would not have been a penny in debt. However, do all you can in your own way toward discharging the General Debt. I do not know where Peggy Dale could have made a better choice [She was married March 4 to Edward Avison. See heading to letter of June 1, 1765]. Peace be with your spirits!--I am Your affectionate friend and brother.

To Philothea Briggs Date: SLIGO, May 20 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- With regard to you, I see an adorable providence You will reap huge profit from this affliction. True, at present it is not joyous but grievous; but it will bring forth glorious fruit. Your part is to be still. Know that the Lord reigneth, that all is under His wise disposal. Without His leave none can speak and none can hear. Trust Him farther than you can see Him. The waves cannot come an hair’s breadth farther than His sovereign wisdom wills. Keep one point in view, to do and suffer His will; then nothing can hurt you.

To Hannah Ball Date: NEAR ENNISKILLEN, May 23, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--I thank you for your comfortable letter. Right ' precious in the sight of the Lord is the death of His saints.' Where there is any eminent instance of mercy in this kind, it is almost always a means of convincing and converting others. It is a season one would wish to improve to the uttermost; for then the windows of heaven are open. It cannot be doubted but your heaviness was owing in part to diabolical agency. Nay, and Satan sometimes by God’s permission weakens the body. Nevertheless we are even in that weakness to use natural means just as if it was owing to natural causes. I believe it would be of use if you took a cupful of the decoction of burdock (sweetened or unsweetened) both morning and evening. I never remember its having any ill effect on any person whatsoever. Our point is to improve by everything that occurs--by good or ill success so called, by sickness or health, by ease or pain; and this we can do through Christ strengthening us. We know chance is an empty sound: the Lord sitteth on His throne, and ruleth all things well. Love Him; trust Him; praise Him.--My dear sister, Your affectionate brother.

To James Creighton Date: ENNISKILLEN, May 24, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- REVEREND SIR,--Your important questions deserve a father answer than I have now leisure to give. I therefore beg your acceptance of two or three little tracts [I could not here procure ant other Copy of the Appeal than this dirty one] wherein they are answered at large. (1), (2), (3) The Methodists, so called, observe more of the Article, Rubrics, and Canons of the Church than any other people in the three kingdoms. They vary from none of them willingly, although the English Canons were never established by law. (4) They maintain that no man can be saved by a faith which is without works: that (5) faith does not necessarily produce good works; (6) neither universally and instantaneously: (7) that no man can be saved without his own endeavors: (8) that a man is not entirely passive in the business of salvation. (9) Revelation is complete: yet we cannot be saved unless Christ be revealed in our hearts; (10) neither unless God cleanse the thought of our hearts by the inspiration of His Holy Spirit. May God enable you perfectly to love Him and worthily magnify His holy name.--I am, reverend sir, Your brother and servant for Christ sake.

To his Brother Charles LONDONDERRY, May 30, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- DEAR BROTHER,--I have had no letter from any of our preachers to stop Mr. Davis coming to help us [See letter of July 10, 1772, to his brother]. But I easily foresaw there would be objections to the largeness of the salary. If a few of our brethren would asset herein, that matter will be quite easy. I really believe his heart is with us and that God will make him useful to the people. He is given to us, and we should take care to be as useful to him as we can. Nay, but you have intended again and again to stand by me at this and that Conference, and then left me to stand by myself [Charles Wesley was keeping aloof from the work of Methodism, to his own loss and his brother’s. See letter of Dec. 15, 1772]. It is certain we two can turn the tide. I alone can only stem it. I have been in two mobs since I came into Ireland, one in the South and one in the North. The Protestant mob was far the worst. But I am still in an whole skin [For the riot at Waterford on April 25, and the more serious one at Enniskillen on May 24-5, see Journal, v. 503-4, 507-9]. Durn vivimus vivamus [‘Whilst we live let us live’]. Peace be with you and yours. Adieu.

To Ann Bolton Date: LONDON, July 18, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--Your late conversation was exceeding pleasant to me. I had sometimes been almost inclined to think that your affection was lessened; but now I believe it is not. I trust your love is not grown cold. This gave me much satisfaction, though I could not but be concerned at seeing you so encumbered with worldly business. Surely it will not be so always. But God's time is best! Two or three of those little things I have sent you :-- With peaceful mind thy race of duty run: God nothing does, or suffers to be done, But what thou wouldst thyself, if thou couldst see Through all events of things as well as He. Let thy repentance be without delay: If thou defer it to another day, Thou must repent for a day more of sin, While a day less remains to do it in. Nor steel nor flint alone produces fire, Nor spark arises till they both conspire: Nor faith alone, nor works without it right; Salvation rises when they both unite. If gold be offered thee, thou does not say, ‘To-morrow I will take it, not to-day’: Salvation offered, why art thou so cool To let thyself become to-morrows fool Prayer and thanksgiving is the vital breath That keeps the spirit of a man from death: For prayer attracts into the living soul The life that fills the universal whole; And giving thanks is breathing forth again The praise of Him who is the life of men. Two different painters, artists in their way, Have drawn religion in her full display. To both she sat: one gazed at her all o’er; The other fixed upon her features more. Hervey has figured her with every grace That dress could give; but Law has hit her face. The specious sermons of a learned man Are little else than flashes in the pan. The mere haranguing upon what they call Morality is powder without ball: But he who preaches with a Christian grace Fires at your vices and the shot takes place. Faith, Hope, and Love were questioned what they thought Of future glory, which Religion taught. Now Faith believed it firmly to be true, And Hope expected so to find it too: Love answered, smiling with a conscious glow,

Believe! Expect! ! I know it to be so.’ Go on in this humble, gentle love, that you may abound therein more and more. Aim at nothing higher than this. And may the God of love still possess you whole, and guide your every thought and word and work. Continue to pray for Your affectionate brother.

To Christopher Hopper, Date: LEWISHAM, July 31, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--I believe what you desire is for the glory of God, and have therefore no objection to your spending! another year in the Newcastle Circuit. I am glad you have preached on the Ballast Hills. Follow the blow, and you will soon see the fruit. Billy Smith [Hopper stayed at Newcastle in 1773. William Smith married Mrs. Wesley’s daughter, and was a leading Methodist layman in Newcastle] will nearly supply your place at the Conference, and you will find full employment where you are. We have money in hand both for Dundee and Edinburgh [See letter of Aug. 7]; but I do not think right that a shilling more should be given to either till the houses are settled in another manner. I am sorry so much has been given already.--I am Your affectionate friend and brother.

To Christopher Hopper Date: LONDON, August 7, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--Before any more money is paid for Dundee house security must be given that the house shall be settled according to our plan as soon as the debt upon it is paid. As to Edinburgh house, you say, ‘ If they pay the interest and the out-rent, it is no mater whether you pay one shilling more.’ No matter! What becomes then of the Preaches' Fund Blessed committee, who lent near two hundred pounds out of it! We have gone a few steps farther towards a general trust; but that matter goes on very slowly. You are to cure Robert Swan of preaching too long. We all judge it best that the four preachers should follow one another through the whole circuit.--I am, with love to Sister Hopper, Your affectionate friend and brother.

To Ann Bolton Date: LONDON, August 8, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--It gives me much pleasure to observe that you do not lose your simplicity. You seem not only to retain simplicity of spirit (the great thing), but likewise of sentiment and language. God has indeed dealt very graciously with you from the beginning hitherto. He has led you tenderly by the hand from grace to grace and from faith to faith; and you may well say,-- The mercy I feel To others I show; I set to my seal That Jesus is true. Go on in His name, and earnestly exhort all that know Him to press forward to the mark. Encourage them to aspire after full salvation--salvation into the whole image of God. Beware you do not decline in your zeal for this; let no prudence, hinder you. Let prudence ‘ guide not cool its fires.’ Still let it for His glory burn With unextinguishable blaze; And trembling to its source return, In flames of love and joy and praise. But I had forgotten that I am in haste. I hope Mr. Severn [William Severn, just admitted on trial, and appointed to Gloucestershire. See letter of June 23, 1776] will be a blessing to many. He is alive to God. This day I set out for Bristol, and thence to Cornwall; but I hope to, be at Bristol again on the 28th instant. Life is short! We have need to improve every moment! Adieu!

To John Bredin Date: BRISTOL, September 18, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--Observe and enforce all our Rules exactly as if you were in England or Ireland. By foolish complaisance our preachers in Scotland have often done harm. Be all a Methodist; and strongly insist on full salvation to be received now by simple faith.--I am Yours affectionately.

To Ann Bolton Date: LONDON, December 12, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--How easily we believe those we love! I believe it was as you say, and that it was only business, not want of affection, which kept you so long from writing. And so long as that business is not your choice, but providentially laid upon you, it is certainly best for you as bring ordered by unerring Wisdom. But I am startled at what you speak of Laving Witney [See letter of Jan. 20, 1774]. I do not well understand it. Where can you have the same opportunities of personal improvement (Unless it were at London or Bristol.) Where can you have so large a field of action so many opportunities of improving others What advantages have you reason to expect which will countervail this loss A design of so important a kind should be long and thoroughly weighed. I can conjecture only one advantage--more leisure, more freedom from hurry of business. That you will have no living souls near you, that all are dark and dead, is surely no reasonable motive for going anywhere. I am afraid lest you should be too hasty, lest you should run before the Spirit. Remember our dear friend Ally Eden [See letters of Feb. 11, 1772, and March 27, 1781]. She took one step without consulting any friend (save those under her own roof), and how dearly has she repented it! But perhaps you may give me reasons I am yet unacquainted with, so I suspend my judgement. I want to find you exactly right in all things. I wish you to be wise and good as an angel! I cannot tell you how near you are to, my dear Nancy, Yours affectionately.

To Mrs. Pywell Date: LONDON, December 19, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--It is plain the wisdom and power of God order all things well. He has brought you to the right place [She had been in Stenton near Derby in 1772. See letters of Jan. 22, 1772, and Dec. 29, 1774], and you have no need to be careful for anything, but only in everything to make your requests known unto Him with thanksgiving. I am glad to hear that Mrs. K--y’s love does not grow cold. One part of your work is to stir up all who have believed to go on to perfection and every moment to expect the full salvation which is received by simple faith. I am persuaded your bring where you are will be for good. Speak to all about you, and spare not. God will bear witness to His own truth.--I am, my dear sister, Your affectionate brother.

To Samuel Sparrow Date: LONDON, December 28, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- DEAR SIR,--Upon the head of Authority we are quite agreed. Our guides are Scripture and reason. We agree, too, that preachers who ' relax our obligation to moral virtues, who decry holiness as filthy rags, who teach men that easy, palatable way to heaven, of faith without works,' cannot easily fail of having a multitude of hearers; and that therefore it is no wonder if vast numbers crowd Blackfriars church and the chapel at the Lock [William Romaine was Rector of St. Anne’s, Blackfriars, from 1766 to 1795. Martin Madan was Chaplain of the Lock Hospital, 1750-80; he published Thelyphthora, in favor of polygamy, in 1780]. There is also too ' just a ground for charging the preachers both there and at the Tabernacle with grievous want of charity.' For most of them flatly maintain all who do not believe as they believe are in a state of damnation, all who do not believe that absolute decree of election, which necessarily infers absolute reprobation. But none were induced to hear my brother and me or those connected with us by any such means as these: just the reverse. We set out upon two principles: (1) None go to heaven without holiness of heart and life; (2) whosoever follows after this (whatever his opinions be) is my 'brother and sister and mother.' And we have not swerved an hair’s breadth from either one or the other of these to this day. Thus it was that two young men without a name, without friends, without either power or fortune, 'set out from College with principles totally different from those of the common people,' to oppose all the world, learned and unlearned; to 'combat popular prejudices' of every kind. Our first principle directly attacked all the wickedness, our second all the bigotry, in the world. Thus they attempted a reformation, not of opinions (feathers, trifles not worth the naming), but of men’s tempers and lives; of vice in every kind; of everything contrary to justice, mercy, or truth. And for this it was that they carried their lives in their hands, that both the great vulgar and the small looked upon them as mad dogs and treated them as such; sometimes saying in terms, ' Will nobody knock that mad dog on the head'

To Joseph Benson, Edinburgh Date: LONDON January 8, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR JOSEPH,--Many persons are in danger of reading too little; you are in danger of reading too much. Wherever you are, take up your cross and visit all the Society from house to house. Do this according to Mr. Baxter’s plan, laid down in the Minutes of the Conference [See Minutes for 1766; works, viii. 302-3, 315]. The fruit which will ensure (perhaps in a short time), will abundantly reward your labor. Fruit also we shall have, even in those who have no outward connection with us. I am glad you ' press all believers ' to aspire after the full liberty of the children of God. They must not give up their faith in order to do this; herein you formerly seemed to be in some mistake. Let them go on from faith to faith--from weak faith to that strong faith which not only conquers but casts out sin. Meantime it is certain many call themselves believers who do not even conquer sin, who are strangers to the whole inward kingdom of God and void of the whole fruit of the Spirit. We must not go on at Dunbar in this manner. Rather we must quit the place. For who will pay that debt On Tuesday I was under the surgeon’s hands, but am now (blessed be God) quite recovered [See next letter].--I am, dear Joseph, Yours affectionately.

To Mary Bosanquet Date: LONDON, February 9, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--The mob which hurt not me but the old hired chaise which I then used made their assault some months since at Enniskillen in Ireland. We are little troubled at present with English mobs, and probably shall not while King George III lives. In July I hope to see you in Cross Hall. My spring journey lies thus: Manchester, April 4; Monday, April 18, Halifax; Tuesday, Huddersfield, Dewsbury; Thursday, Bradford; Sunday, 24, Haworth Church. Surely, though we have seen great things already, we shall see greater than these. ' If thou canst believe! ' That is the point; then what is impossible--I am, my dear sister, Your affectionate brother.

To his Brother Charles Date: DEPTFORD, February 22, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR BROTHER,--I have seen Mr. Leddiard [One of Charles Wesley’s Bristol friends, evidently visiting London. See his Journal, ii. 270, 275, 279]. Speak a few words in the congregation, and the remaining tracts will be sold in a quarter of an hour [Wesley published his Thoughts on Slavery in 1774. See Green’s Bibliography, No. 298]. Surely you should reprint the depositions; only leaving out the names both of captains and ships. Read on. The farther you read in Thomas’s [A Scourge to Calumny, by Thomas Olivers. See letter of Jan. 13] tract the better you will like it. I never saw it till it was printed. Miss March [See letters of March 4, 1760, and June 17, 1774, to her] is likely to recover; she rides out every day. Mrs. G---is not joined with the Germans. I believe Miss B----is. Miss F----is in town. To-day, Henry Hammond [In 1766 Charles Wesley persuaded Hammond, ‘a poor wandering sheep that did run well for years, but left us upon his marriage, and Christ too,’ to go to Spitalfields Chapel after twelve years’ interruption. He returned to the fold, and was a regular attendant. See C. Wesley’s Journal, ii. 216-17] and Jo. Bates pleading on the one side, Mr. Horton and Ley on the other, Mr. D[avis] [See letters of Jan. 13 and May 6 to Charles Wesley] had a full hearing. In the end he desired (not demanded) that some compensation might be made him for his losses. This is to be referred to the committee which meets to-morrow night. I shall not be there, but at Lewisham. We join in love to you and yours.

To John Fletcher Date: LONDON, February 26, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR SIR,--In going down, my route lies, Tuesday, March 8, Bristol; Wednesday, the 16th, Worcester; Saturday, the 19th, Birmingham; Monday, the 21st, and Tuesday, Wednesbury. I do not know that I shall come any nearer to Madeley then. But if I live to return, I hope to be at Salop on Thursday, July 28, and at Madeley on Saturday and Sunday. The prejudiced will say anything, everything of us; but it is enough that we stand or fall to our own Master. That expression 'the necessary union between faith and good works' must be taken with a grain of allowance; otherwise it would infer irresistible grace and infallible perseverance. You will please to send the Essays and Equal Check to London unstitched. I hope they will do good; but I doubt they will not shame the Calvinists. The young man did act by her instructions, which I never heard she had recalled. So at present what they do is her act and deed. 'Tis well He that is higher than the highest doth regard it. And what can hurt us while we cleave to Him with our whole heart--I am, dear sir, Ever yours.

To Mrs. Bennis Date: LONDON, March 1, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER.--Elizabeth Harper was frequently in clouds too; and in that case it is the best way to stand still: you can do nothing but simply tell all your wants to Him that is both able and willing to supply them. I enclose James Perfect's letter, on purpose that you may talk with him. He has both an honest heart and a good understanding; but you entirely mistake his doctrine. He preaches salvation by faith in the same manner that my brother and I have done, and as Mr. Fletcher (one of the finest writers of the age) has beautifully explained it. None of us talk of being accepted for our works; that is the Calvinist slander. But we all maintain we are not saved without works, that works are a condition (though not the meritorious cause) of final salvation. It is by faith in the righteousness and blood of Christ that we are enabled to do all good works; and it is for the sake of these that all who fear God and work righteousness are accepted of Him. It is far better for our people not to hear Mr. Hawksworth. Calvinism will do them no good. As to the rest, I refer to my enclosure to Mr. M'Donald, with whom I wish you to have some conversation. Be not discouraged: I really believe God will visit poor Waterford in love. Do you go on. Bear up the hands that hang down; by faith and prayer support the tottering knee; reprove, encourage. Have you appointed any days of fasting and prayer Storm the throne of grace, and persevere therein, and mercy will come down.--I am, my dear sister, Your affectionate brother.

To Mrs. Bennis Date: LEEDS, May 2, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--Until Mr. Hill and his associates puzzled the cause, it was as plain as plain could be. The Methodists always held, and have declared a thousand times, the death of Christ is the meritorious cause of our salvation --that is, of pardon, holiness, and glory; loving, obedient faith is the condition of glory. This Mr. Fletcher has so illustrated and confirmed, as I think scarcely any one has done before since the Apostles. When Mr. Wrigley wrote me a vehement letter concerning the abuse he had received from the young men in Limerick, and his determination to put them all out of the Society if they did not acknowledge their fault, I much wondered what could be the matter, and only wrote him word, 'I never put any out of our Society for anything they say of me.' You are come in good time to make peace. Go on, and prosper. Your ever affectionate.

To his Brother Charles Date: WHITEHAVEN, May 6, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR BROTHER,--With or without Mr. Southcote, he need not print nonsense, which he has done in an hundred places. I will give nothing and spend nothing out of it--not a shilling; and what is paid can but be repaid. Nothing is hereby embezzled. Duty is all I consider. Trouble and reproach I value not. And I am by no means clear that I can with a good conscience throw away what I think the providence of God has put into my hands. Were it not for the Chancery suit, I should not hesitate a moment. My complaint increases by slow degrees, much the same as before. It seems I am likely to need a surgeon every nine or ten weeks. Mr. Hey, of Leeds, vehemently advises me never to attempt what they call a radical cure. You did tell me Mr. D[avies] had accepted of your mare. But surely there are more mares in the kingdom! I never said a word of 'publishing it after my death.' I judged it my duty to publish it now; and I have as good a fight to believe one way as any man has to believe another. I was glad of an opportunity of declaring myself on the head. I beg Hugh Bold to let me think as well as himself, and to believe my judgement will go as far as his. I have no doubt of the substance both of Glanvill's and Cotton Mather’s narratives. Therefore in this point you that are otherwise-minded bear with me. Veniam petimusque damusque vicissim. Remember, I am, upon full consideration and seventy years’ experience, just as obstinate in my opinion as you in yours. Don't you think the disturbances in my father’s house were a Cock Lane story Peace be with you and yours!

To Mary Bishop Date: SUNDERLAND, June 17, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--It is something strange that I should never hear of your illness till I hear of your recovery. Both the one and other were designed for blessings, and I doubt not have proved so to you. Since I saw you first I have not observed much reason for reproving. But we have all need of advice and exhortation, else we should soon be weary and faint in our minds. It is to be expected that above one half of those who not only profess great things, but actually enjoy the great salvation, deliverance from inbred sin, will nevertheless sooner or later be moved from their steadfastness. Some of them, indeed, will recover what they had lost; others will die in their sins. The observing this should incite us to double watchfulness lest we should fall after their example. The English tongue is derived from the German: in both, the imperfect tense in the indicative mood is generally the same or nearly the same with the participle, and to be distinguished from it by the preceding and following words.--I am, my dear sister, Yours affectionately.

To Philothea Briggs Source: The Letters of John Wesley (1774) Author: John Wesley --- [YORK], July 13, 1774. I trust all your sorrows are now turned into joy, and you are enabled in everything to give thanks. Go on, trampling upon sin and Satan, and praising Him who hath put all things under your feet.

4. We returned to London, and your natural temper appeared more and more. In order to soften it as I could, I tried every method I could devise. Sometimes I reasoned with you at large, sometimes in few words. At other times I declined argument, and tried what persuasion would do. And many times I heard all you said, and answered only by silence. But argument and persuasion, many words and few, speaking and silence, were all one. They made no impression at all. One might as well attempt to convince or persuade the north wind. 5. Finding there was no prevailing upon you by speaking, I tried what writing would do. And I wrote with all plainness; yet in as mild a manner as I could, and with all the softness and tenderness I was master of. But what effect did it produce Just none at all; you construed it all into ill-nature, and was not easily prevailed upon to forgive so high an affront. 6. I think your quarrel with my brother was near this time, which continued about seven years; during two or three of which it was more or less a constant bone of contention between us, till I told you plainly, 'I dare not sit and hear my brother spoken against. Therefore, whenever you begin to talk of him, I must rise and leave the room.' 7. In the midst of this you drew new matter of offence from my acquaintance with Mrs. Lefevre, a dove-like woman, full of faith and humble love and harmless as a little child. I should have rejoiced to converse with her frequently and largely; but for your sake I abstained. I did not often talk with her at all, and visited her but twice or thrice in two years. Notwithstanding which, though you sometimes said you thought her a good woman, yet at other times you did not scruple to say you 'questioned if I did not lie with her.' And afterward you seemed to make no question of it.

My dear Molly, let the time past suffice. If you have not (to prevent my giving it to bad women) robbed me of my substance too; if you do not blacken me, on purpose that when this breaks out, no one may believe it, stop, and consider what you do. As yet the breach may be repaired; you have wronged me much, but not beyond forgiveness. I love you still, and am as clear from all other women as the day I was born. At length know me, and know yourself. Your enemy I cannot be; but let me be your friend. Suspect me no more; asperse me no more; provoke me no more. Do not any longer contend for mastery, for power, money, or praise. Be content to be a private, insignificant person, known and loved by God and me. Attempt no more to abridge me of the liberty which I claim by the laws of God and man. Leave me to be governed by God and my own conscience. Then shall I govern you with gentle sway, and show that I do indeed love you, even as Christ the Church.

To Joseph Benson Date: SHEFFIELD, July 26, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR JOSEPH,--Certainly an account of the Societies in the Edinburgh Circuit will be expected from you at the Conference. I will then propose the case of Greenock. I am glad you have sent Brother Ferguson the Appeals. I believe Billy Eels might come to you directly, if you wrote to him and to Joseph Cownley. At length I hope good may be done in Scotland, and I incline to prefer your scheme to Dr. Hamilton's. Three preachers may do better than two, provided they change regularly, according to the plan you lay down. I know not but you must make a private subscription and wire over the cupola. 'Be zealous and humble; but never be still!'--Dear Joseph, adieu!

To John Bredin Date: BRISTOL, August 28, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BROTHER,--I have deeply considered the state of Scotland, and have stationed the preachers thus: Edinburgh--Jos. Benson, Wm. Eels, John Bredin. Dundee--Thos. Rutherford, Jo. Wittam, P. Milne. Aberdeen--Robert Wilkinson, Jam. Watson. If the preachers sit still this year, as they have done hitherto, I will send no more of them into Scotland. I cannot do it with a clear conscience. It is destroying both their soul and body. I hope it will not be long before all the preachers stationed in Scotland reach their appointed places. The staying too long before they get into their circuits has been attended with many inconveniences. It is well that Jamey Watson is come to Aberdeen. Pray tell him, if we live till another Conference, we will repay what he is now obliged to borrow for necessaries. And I trust Brother Wilkinson and he will regularly attend the northern Societies. Then they will increase (perhaps more than any others) both in number and strength.--I am Yours affectionately.

To Mary Bishop Date: BRISTOL, September 13, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--The difference between heaviness and darkness of soul (the wilderness state) should never be forgotten. Darkness (unless in the case of bodily disorder) seldom comes upon us but by our own fault. It is not so with respect to heaviness, which may be occasioned by a thousand circumstances, such as frequently neither our wisdom can foresee nor our power prevent. It seems your trial was of the latter kind; perhaps, too, it was partly owing to the body. But of whatsoever kind it was, you may profit thereby: it need not leave you as it found you. Remember the wise saying of Mr. Dodd, 'It is a great loss to lose an affliction.' If you are no better for it, you lose it. But you may gain thereby both humility, seriousness, and resignation. I think the seldom you hear the Moravians the better. I should have heard them two or three times in a year; and perhaps I might have done it without any hurt. But others would have been emboldened by my example to hear them. And if any of these had been destroyed thereby their blood would have been upon my head. Some have lately advised me to omit what relates to them in the present edition of my Journals. So I would if the evil were removed. But I have no reason to believe it is. I never found them acknowledge any one fault. And without this there can be no amendment. On Wednesday the 21st instant I hope to see you at Bath on my way to Bradford. I purpose preaching about noon, and dining at one with the person who lives opposite to Brother Hemmings.--I am, my dear sister, Yours affectionately.

Are these twelve articles of his creed the fundamental points of religion in particular, that men and brutes are devils incarnate and are to be in purgatory after death And are they all so 'impressed on the heart of every man as never to be effaced' Why, they never were impressed on my heart yet; several of them I no more believe than I do the Koran. I never have met with an American Indian who believed one half of them; nor with an uninstructed African who believed one of them unless, perhaps, the being of a God. And is the belief of all these (fundamental point, indeed!) 'necessary to man's salvation' I cannot but repeat the observation, wherein experience confirms me more and more, that they who disbelieve the Bible will believe anything. They may believe Voltaire! They may believe the Shastah! They may believe a man can put himself into a quart bottle!

To John Simpson Date: LONDON, November 28, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BROTHER,--Read over, with earnest, humble prayer, Mr. Fletcher's three Checks, and I think you will see things clearly. Or read the Farther Appeal, in the beginning of which those points are clearly stated. You ask: (1) Are any persons mentioned in the New Testament as seeking faith who have not found it Certainly there are. 'Seek, and ye shall find.' They had not found it yet. And every man must seek for the good pearl before he can find it. But the word 'seeker' you do not use. (2) Is anything proposed to a convinced sinner in Scripture, but to believers only Yes. How readest thou 'Cease from evil, learn to do well'; or God will not give you faith. 'Bring forth fruits meet for repentance'; otherwise you are never likely to believe. (3) Ought every unbeliever to pray or communicate Yes. 'Ask, and it (faith) shall be given you.' And if you believe Christ died for guilty, helpless sinners, then eat that Bread and drink of that Cup. The Philistines are upon thee, Samson! Beware the Lord do not depart from thee! I am afraid, in confidence of your own strength, you have been disputing with some subtle Antinomian, and he has confounded your intellects. Talk with him no more, at the peril of your soul, and beware of their pernicious books. You have been warned by me; now, escape for your life!--I am Your affectionate brother.

To Sarah James Date: SHOREHAM, November 29, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--I do not love you because you are without faults, but because you are desirous of being delivered from them. And I trust you will now find a great deliverance in a little time. For you are now taken into God’s school, into the school of affliction. The continued weakness and distress of Mrs. James (nay, and I fear Mr. James is not much better) is designed to humble and meeken your soul, to keep you dead to all below, and to teach you that grand lesson to say in all things, 'Not as I will, but as Thou wilt.' Only carry this point, and then I am not solicitous whether you have joy or not. See, the Lord thy Keeper stand Omnipotently near! Lo! He holds thee by thy hand, And banishes thy fear. Thou, poor sinner stay not to be any better, but take Him just as you are. Trust Him, praise Him now! The Lord take you with His sweet force! and then you will not forget, my dear Sally, Yours affectionately.

To Joseph Benson Date: BRISTOL, March 12, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR JOSEPH,--I can no more trust John Bredin in the North than in the South of Scotland. I see no way for him but to Ireland. He must return to his loom. I have had complaints from all quarters. He must no longer bring a reproach upon the gospel. You must make as good a shift as you can with Brother Watkinson till more help comes. You know what dreadful inconveniences have ensued from regarding private interest more than the public, from showing pet to particular persons at the expense of the general good. If this be done in the present instance, it will be at your door, not mine; for I do hereby give you full authority to send John Bredin back to his own home. I think the sooner this is done the better, For until he is thoroughly humbled he will only be an hinderer of the work of God and a stumbling-block to the people.--I am, dear Joseph, Your affectionate friend and brother. I hope to be in Manchester on the 20th instant, and soon after in Dublin.

To Elizabeth Ritchie Date: NORTHWICH, March 23, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BETSY,--I am glad you have had an opportunity of spending a little time at Leeds and with Miss Bosanquet. This, I doubt not, has been a blessed means of increasing your spiritual strength. And I trust you will find more and more opportunity of using whatever strength you have, even at Otley. Wherever the work of God revives, we are more particularly called to work together with Him. Now be instant in season and out of season! Redeem the time! Buy up every opportunity. In the morning sow thy seed, and in the evening slack not thy hand; and God will give the increase! In a day or two I expect to embark. Possibly in autumn we may meet again; and in the meantime I am persuaded you will not forget Yours affectionately.

To Thomas Vasey Date: NEAR LEEDS, August 5, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BROTHER,--I trust you will not turn again into folly, but watch and pray that you enter not into temptation. Mr. Wolfe, the assistant in Salisbury circuit, is a mild tender-hearted man. I hope he will be of service to you, and so may Mr. Undrell your other fellow laborer. You are now called more than ever to redeem the time, to walk humbly and closely with God; and to be a man of one business. One that have nothing to do but to save your own soul and those that hear you.--I am Your affectionate brother.

To his Brother Charles Date: LONDON, August 10, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--I would do everything to oblige those on either side, except speaking evil of the other. My route is this: Monday, August 14, Witney; Tuesday, 15, Gloucester; Wednesday, 16, The Hay; Thursday and Friday, Brecon; Saturday, Carmarthen (Deo vo/.); Monday, 28, Bristol. I sent your order to Sam. Heaton. I believe it will be best to accept of Mr. Castleman's invitation at Bristol, and to go straight to his house. I come back through Cardiff; if you could get thither, I could bring you home. It is not safe to live or die without love. Peace be with you all! Adieu. I wish Sammy Lewis would meet me on the 28th at the Old Passage.

To John Fletcher Date: BRECON, August 18, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR SIR,--We followed your advice, and were more exact than ever in examining the preachers both as to grace and gifts. A solemn awe was spread through the whole assembly, knowing that God was in the midst of us. And the consequence was far beyond what we could expect--namely, a confidence in each other, and a full conviction that the outcry raised by Mr. Hilton and others was totally without foundation. I have now received all your papers, and here and there made some small corrections. I suppose you have read Dean Tucker's Letters to Dr. Kippis. I read them in my journey from Gloucester hither, and never before saw so clearly the rise and progress of Predestinarianism. Does not he show beyond all contradiction that it was hatched by Augustine in spite to Pelagius (who very probably held no other heresy than you and I do now); that it spread more and more in the Western Church till the eleventh century; that Peter Lombard then formed it into a complete system; that in the twelfth century Thomas Aquinas bestowed much pains in explaining and confirming it; that in the thirteenth Duns Scotus did the same; that Ignatius Loyola and all the first Jesuits held it, as all the Dominican and Augustine Friars (with the Jansenists) do to this day; that Bellarmine was firm in it, as were the bulk of the Romanists, till the Council of Trent, when, in furious opposition to Luther and Calvin, they disclaimed their ancient tenets. When you do not write, you must travel. I think the sooner the better. Sit still till I die, and you may sit still for ever. I do not perceive that you have granted too much, or that there is any difference between us. The Address to the Perfect I approve of most, and think it will have a good effect. But there may be some danger of growing too voluminous, for then the work will come into fewer hands. The doctrine of Justification and Salvation by Faith are grievously abused by many Methodists. We must guard as many as we can.--I am, dear sir, Your affectionate friend and brother.

To Samuel Bradburn Date: LAUNCESTON, August 31, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR SAMMY,--Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. Yours affectionately. Bradburn replied: REVERAND AND DEAR SIR,--I have often been struck with the beauty of the passage of Scripture quoted in your letter, but I must confess that I never saw such useful explanatory notes upon it before. --I am, reverend and dear sir, your obedient and grateful servant,

To Samuel Bardsley Date: NORWICH, November 27, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR SAMMY,--Whenever you want anything, you should tell me without delay. If Tommy Colbeck will give you two guineas, it may be deducted out of the book money. I am glad you go again to Skipton, and hope to see it myself if I live till summer. At present I am better than I was before my fever; only it has stripped me of my hair. The more pains you take, the more blessing you will find, especially in preaching full salvation receivable now by faith.--I am, dear Sammy, Yours affectionately.

To Mrs. Crosby Date: NORWICH, November 29, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--I believe many of our friends had a real impression from above that this sickness should not be unto death. So we have a new one, added to a thousand proofs, that God hears the prayers of them that fear Him. That observation does really hold in London--those who are the avowed enemies of Christian Perfection are in general the warmest enemies of King George and of all that are in authority under him; yet the counsel of the Lord shall stand, and He will turn the counsel of Ahithophel into foolishness. Betsy Hurrell will do no harm if she comes to Leeds again. I suppose it was for her sake chiefly that awful event was permitted. And it has had the effect which was designed. She was greatly humbled on the occasion. I believe Mr. Fletcher would take a letter well.--I am, dear Sally, Your affectionate brother.

To Caleb Evans Date: LONDON, December 9, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- REVEREND SIR,--You affirm (1) that I once 'doubted whether the measures taken with respect to America could be defended either on the foot of law, equity, or prudence.' I did doubt of these five years, nay indeed five months ago. You affirm (2) that I 'declared' (last year) 'the Americans were an oppressed, injured people.' I do not remember that I did; but very possibly I might. You affirm (3) that I then' strongly recommended An Argument for the Exclusive Right of the Colonies to Tax Themselves.' I believe I did; but I am now of another mind. You affirm (4) 'You say in the Preface, I never saw that book.' I did say so. The plain case was, I had so entirely forgotten it that even when I saw it again I recollected nothing of it till I had read several pages. If I had, I might have observed that you borrowed more from Mr. Parker than I did from Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. You affirm (5) ' You say, But I really believe he was told so'; and add, ' Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.' My reason was, I believed you feared God, and therefore would not tell a willful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of. Had you not some reasons to believe this of me, and therefore to say (at least), ' I hope he forgot it' 'But at this time I was perfectly unknown to you.' No, at this time I knew you wrote that tract; but, had I not, charity would have induced me to hope this even of an entire stranger. You now have my 'feeble reply'; and if you please to advance any new argument (personal reflections I let go), you may perhaps receive a farther reply from Your humble servant.

To the Society Pro Fide et Christianismo Date: LONDON, December 23, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- GENTLEMEN,--I was out of town when your favor of January last came to London; and its being through some mistake mislaid occasioned my not seeing it for a considerable time after my return. Otherwise I should have set all other business aside in order to acknowledge the favor. It gave me a particular satisfaction to observe the zeal with which you still prosecute the glorious mark you have undertaken. May the Author and Finisher of our Faith and of every good work give you to see abundant fruit of your labor. The large Dissertation upon Divine Providence will, I trust, be of great service, in particular to those who fear God and desire to acknowledge Him in all their ways. This is a subject the more needful to be explained and defended, because the wise men of this world explode everything of the kind, asserting that the race is always to the swift and the battle to the strong and success to men of understanding. Although it is rather to be desired than expected that the general plan of modern education may be amended, yet a treatise on that subject, which was printed in England some years since, has not been without success. A few have dared to go out of the common road and to educate their children in a Christian manner; and some tutors of the University have trained up them under their care in a manner not unworthy of the primitive Christians. We have hardly heard in our country of any such thing as a Mission into Lapland. If the common accounts of the Laplanders are true, they are some of the lowest of the human species, raised not many degrees either in understanding or manners above the beasts of the field. Whoever, therefore, they are that undertake to form these into men and into Christians, they will have need of more than common measure both of understanding, faith, and patience. But, still, there is nothing too hard for God; and nothing impossible to him that believe.

One thing, gentlemen, I am particularly surprised at in the account of the Society with which you favor me--that in Sweden men of rank, of quality, of eminence are not ashamed of the gospel of Christ; are not ashamed openly to espouse His cause and to give a public testimony that they believe the Bible. May the God whom you serve prosper all your endeavors for His glory and the public good. This is the sincere wish of, gentlemen, Your obliged and obedient servant.

This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com Mason Third Edition. 1829. [Entered at Stationers' Wall.] { : Mon. SEPTEMBER 13.-My cold remaining, I was ill able to speak. In the evening Iwas muchworse,mypalate and throat being greatly inflamed. However, I preached as I could ; but I could then go no farther. I could swallow neither liquids nor solids, and the windpipe seemed nearly closed. I lay down at myusual time, but the defluxion of rheum was so uninterrupted, that I slept not a minute till near three in the morning. On the following nine days I grew better. Friday, 17. I went to Kingswood, and found several of the children still alive to God. Sat. 18. I gave them a short exhortation, which tired but did not hurt me. Sun. 19. I thought myselfable to speak to the congregation, which I did for half an hour ; but afterwards I found a pain in my left side and inmy shoulder by turns, exactly as I did at Canterbury twenty years before. In the morning I could scarce liftmyhand tomyhead ; but, after being electrified, I was much better; so that I preached with tolerable ease in the evening ; and the next evening read the letters, though myvoicewas weak. From this time I slowly recovered my voice and my strength, and on Sunday preached without any trouble. Wed. 29. After preaching at Pensford, I went to Publow, and in the morning spent a little time with the lovely children. Those ofthem who were lately affected, did not appear tohave lost anything of what they had received; and some of them were clearly gaining ground, and advancing in the faith which works by love. Sunday, OCTOBER 3. I took a solemn leave of the society at Bristol, now consisting of eight hundred members. Mon. 4.-I went, by Shepton-Mallet, to Shaftesbury, and on Tuesday to Salisbury. Wednesday, 7. Taking chaise at two in the morning, in the evening I came well to London. The rest of the week I made what inquiry I could into the state of my accounts. Some confusion had arisen from the sudden 4 REV. J. WESLEY'S [Nov. 1773. death ofmybook-keeper ; but itwas less than might have been expected.

took no notice. A second passed near: We made signals and called; but they would not stay for us. Athird put out their boat, took us up, and set us safe on shore." 6 REV.J WESLEY'S [Jan. 1774. Fri. 17.-Meeting with a celebrated book, avolume of Cap- tain Cook's Voyages, I sat down to read it with huge expectation. But how was I disappointed ! I observed, 1. Things absolutely incredible : " A nation without any curiosity ;" and, what is stranger still, (I fear related with no good design,) "without any sense ofshame ! Menandwomen coupling together in the face ofthesun, and in the sightof scores of people ! Men whose skin, cheeks, and lips are white as milk." Hume or Voltaire might believe this ; but I cannot. I observed, 2. Things absolutely impossible. To instance in one, for aspecimen. Anative of Otaheite is said to understand the language of an island eleven hundred degrees distant from it in latitude; besides I know not how many hundreds in longitude ! So that I cannot but rank this narrativewith that of Robinson Crusoe ; and accountTupia to be, in several respects, akin to his man Friday. Saturday, 25, and on the following days, we had many happy opportunities of celebrating the solemn Feast-days, according to the design of their institution. We concluded the year with a Fast-day, closed with a solemn watch-night. Tues. JANUARY 4, 1774.-Three or four years ago, a stum- bling horse threw me forward on the pommel of the saddle. I felt a good deal ofpain ; but it soon went off, and I thought of it no more. Some months after I observed, testiculum alterum altero duplo majorem esse. I consulted a Physician : He told me it was acommon case, and did not imply any disease at all. In May twelvemonth it was grown near as large as a hen's egg. Being then at Edinburgh, Dr. Hamilton insisted on my having the advice of Drs. Gregory and Munro. They immediately saw it was a Hydrocele, and advised me, as soon as I came to London, to aim at a radical cure, which they judged might be effected in about sixteen days: When I came to London, I consulted Mr. Wathen. He advised me, 1. Not to think of a radical cure, which could not be hoped for, without my lying in

glorified throng, coming nearer and nearer. They are just come!' At that word, her soul took its flight, to mingle with the heavenly host. We looked after her, as Elisha after Elijah ; and I trust some of us have catched her mantle." After making a little tour through Carmarthenshire, Pem- brokeshire, and Glamorganshire, on Monday, 28, setting out early from Cardiff, I reached Newport about eight ; and soon after preached to a large and serious congregation. I believe it is five-and-thirty years since I preached here before, to a people who were then wild as bears. How amazingly is the scene changed! O what is too hard for God ! We came to the New-Passage just as the boat was putting off; so I went in immediately. Some friends were waiting for me on the other side, who received me as one risen from the dead. TheRoom at Bristol was throughly filled in the evening ; and we rejoiced in Him that heareth the prayer. Having finished my present business here, on Wednesday, 30, I set out at three, and at twelve preached in the great Presbyterian meeting-house in Taunton ; and indeed with such freedom and openness of spirit as I did not expect in so brilliant a congrega- tion. In the evening I preached in the dreary preaching-house 54 REV. J. WESLEY'S [Sept.1775. at Tiverton. The people appeared as dull as the place. Yet who knows but that many of them may again hear the voice that raiseth the dead? On Thursday and Friday I preached at Launceston, Bod- min, and Truro ; on Saturday, in the main street at Redruth, to the usual congregation, on, " Happy are the people that have the Lord for their God." Sun. SEPTEMBER 3.-I preached at eight in St. Agnes Church-town, on, " Believe on the Lord Jesus Christ, and thou shalt be saved." Ayoung woman followed me into the house, weeping bitterly, and crying out, " I must have Christ ; I will have Christ. Give me Christ, or else I die! " Two or three of us claimed the promise in her behalf. She was soon filled with joy unspeakable, and burst out, "O let me die ! Let me go to Him now! How can I bear to stay here any longer ?" We left her full of that peace which passeth all understanding.

" You affirm, 2. That I declared,' (last year,) ' the Ameri- cans were an oppressed, injured people.' I do not remember that I did ; but very possibly I might. " You affirm, 3. That I then ' strongly recommended an argument for the exclusive right of the colonies to tax them- selves. ' I believe I did; but I am now of another mind. "You affirm, 4. You say in the Preface, I never saw that book.' I did say so. The plain case was, I had so entirely forgotten it, that evenwhen I saw it again, I recollected nothing of it, till I had read several pages. If I had, I might have observed that you borrowed more from Mr. P. than I did from Dec.1775.1 Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. "You affirm , 5. ' You say, But I really believe he was told 80; ' and add, ' Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.' My reason was, I believed you feared God, and therefore would not tell awilful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of. Had you not some reasons to believe this of me ; and therefore to say, (at least,) ' I hope he forgot it ? ' " " But at this time I was perfectly unknown to you.' No, at this time I knew you wrote that tract ; but had I not, char- itywouldhave induced me to hope this, even ofan entire stranger. "You now have my ' feeble reply; and if you please to advance any new argument, (personal reflections I let go,) you may perhaps receive a farther reply from Your humble servant, " London, December 9 . " I did not see your letter till this morning." Mon. 11. I began a little journey into Kent. In the even- ing I preached at Chatham, the next evening at Canterbury. I know not that ever I saw such a congregation there before. Tuesday, 12. I preached at Dover. As many as could, squeezed into the House, and the rest went quietly away.

Sat. 23.-About noon I preached in the Town-Hall at Eves- ham, to a congregation of a very different kind. Few of them, I doubt, came from any other motive than to gratify their curi- osity. However, they were deeply attentive ; so that some of them, I trust, went away a little wiser than they came. I had been informed that Mr. Weston, the Minister of Campden, was willing I should preach in his church ; but, before I came, he had changed his mind. However, the Vicar of Pebworth was no weathercock ; so I preached in his church, Sunday, 24, morning and evening; and, I believe, not invain. Mon. 25.-I went on to Birmingham. I was surprised to hear that a good deal of platina was used there ; but, upon inquiry, I found it was not the true platina, an original metal between gold and silver, (being in weight nearest to gold, even as eighteen to nineteen,) but a mere compound of brass and spelter. Wed. 27. I preached at Dudley, in the midst of Antino- mians and backsliders, on , " We beseech you not to receive the 70 REV. J. WESLEY'S [April, 1776. grace of God in vain." In the evening I preached to our old flock at Wednesbury ; and the old spirit was among them. Fri. 29.-About eight I preached to avery large congregation even at Wolverhampton; and at six in the evening, to a mixed multitude in the market-place at Newcastle-under-Lyne. All were quiet now; the gentleman who made adisturbance when I was here last having been soon after called to his account. Sun. 31.I preached at Congleton. The Minister here having much disobliged his parishioners, most of the Gentry in thetowncame to the preaching, both at two in the afternoon, and in the evening ; and it was an acceptable time : I believe very few, rich or poor, came in vain. Mon. APRIL 1.-I went on to Macclesfield. That evening I preached in the House ; but it being far too small, on Tues- day, 2, I preached on the Green, near Mr. Ryle's door. There are no mockers here, and scarce an inattentive hearer. So mightily has the word of God prevailed ! Wed. 3.-Having climbed over the mountains, I preached at the New-Mills, in Derbyshire. The people here are quite

sleep in my life : 5. Two violent fevers, and two deep consump- tions. These, it is true, were rough medicines ; but they were of admirable service; causing my flesh to come again, as the flesh of a little child. May I add, lastly, evenness of temper ? I feel and grieve ; but, by the grace of God, I fret at nothing. But still " the help that is done upon earth, He doeth it him- self. " And this he doeth in answer to many prayers. Mon. JULY 1.-I preached, about eleven, to a numerous and serious congregation at Pocklington. In myway from hence to Malton, Mr. C (a man of sense and veracity) gave me the following account :-His grandfather, Mr. H , he said, about twenty years ago, ploughing up a field, two or three miles from Pocklington, turned up a large stone, under which he per- ceived there was a hollow. Digging on, he found, at a small distance, a large, magnificent house. He cleared away the earth ; and, going into it, found many spacious rooms. The floors of the lower story were of Mosaic work, exquisitely wrought. Mr. C- himself counted sixteen stones within an inch square. Many flocked to see it, from various parts, as long as it stood open: But after some days, Mr. P (he " [July, 1776. knew not why) ordered it to be covered again ; and he would never after suffer any to open it, but ploughed the field all over. This is far more difficult to account for, than the subterraneous buildings at Herculaneum. History gives us an account of the time when, and the manner how, these were swallowed up. The burning mountain is still assured, and the successive lavas that flowed from it still distinguishable. But history gives no account of this, nor of any burning mountains in our island. Neither do we read of any such earthquake in England, as was capable ofworking that effect. Tues. 2.-I went to York. The House was full enough in the evening, while I pointed the true and the false way of expounding those important words, "Ye are saved through faith. " Wednesday, 3. I preached about noon at Tadcaster, with an uncommon degree of freedom ; which was attended with a remarkable blessing. A glorious work is dawning here,

conversation with him, he was clearly convinced it was his duty to join with the people called Methodists. At first, indeed, he staggered at Lay Preachers ; but, after weighing the matter more deeply, he began preaching himself; and found a very remarkable blessing, both on his own soul, and on his labours. After visiting a few more places in these parts, on Saturday, 13, I returned to Epworth. Sunday, 14. I preached in the morning at Gringley ; about one, at Ouston ; and at four, in Epworth market-place ; where God " struck with the hammer ofhis word, and broke the hearts of stone." We had afterwards alove-feast at which a flame was soon kindled ; which was greatly increased while Mr. Cundy related the manner how God perfected him in love: A testimony which is always attended with a peculiar blessing. Mon. 15.-I preached at Doncaster, in one of the most elegant Houses in England, and to one of the most elegant congregations. They seemed greatly astonished ; and well they might ; for I scarce ever spoke so strongly on, " Strait is the gate, and narrow is the way, that leadeth unto life." Tuesday, 16. At Sheffield I talked at large with one whose case is very peculiar. She never loses a sense of the love of God ; and yet is continually harassed by the devil, and constrained to utter words which her soul abhors ; while her body feels as if it was in a burning flame. For this her father turned her out of doors ; and she had no money, nor any friend to take her in. To cut her off from everyhuman comfort, our wise Assistant turned her out of society. Yet in all this she murmured not, neither " charged God foolishly." 82 REV. J. WESLEY'S [Aug. 1776. Wed. 17. Having been desired, by one of Chesterfield, to give them a sermon in the way, I called there; but he did not come to own me. So, after resting awhile at another house, I stood at a small distance from the main street, and proclaimed salvation by faith to a serious congregation. After preaching at a few other places, on Thursday, 18, I preached at Notting- ham ; and, having no time to lose, took chaise at noon, and the

the largest congregations I had seen in the county. Sunday, 25. I met the children ; the most difficult part of our office. About five in the evening I began preaching at Gwennap, to Sept. 1776.] JOURNAL. 85 full twenty thousand persons. And they were so commodiously placed, in the calm, still evening, that every one heard distinctly. Tues. 27-. About noon I preached in the piazza, adjoining to the Coinage-Hall in Truro. I was enabled to speak exceed- ing plain, on, " Ye are saved through faith." I doubt the Antinomians gnashed on me with their teeth ; but I must declare " thewhole counsel of God." In the evening I preached in anopen space at Mevagissey, to most of the inhabitants of thetown; where I saw avery rare thing,-men swiftly increasing in substance, andyet not decreasing in holiness. Wed. 28. The rain drove us into the House at St. Austle, where I think some of the stout-hearted trembled. The next evening I preached at Medros, and was pleased to see an old friend, with his wife, his two sons and two daughters. I believe God sent a message to their hearts, as they could not help showing by their tears. Sun. SEPTEMBER 1.-I got to Plymouth church a little after the Service began. I admired the seriousness and decency ofthecongregation : None bowed or courtesied, or looked about them. And at the Lord's Supper, although both the Ministers spoke so low in delivering the elements, that none who were not very near could hear aword they said,yetwas the congregation as still as if no one had been in the church. I was likewise agreeably surprised at their number : When I was in the church in Hull, I think we had six communicants, beside those that came with me : Here I suppose were full three hundred. Immediately after Service I went to the quay, and preached on thosewords in the Epistle for the day, " The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." I wondered at the exquisite stupidity of the hearers, particularly the soldiers ; who seemed to understand nomore of the matter than somany oxen. So I told them in very plain terms ; and some of them were ashamed. Mon. 2.-In my way to Exeter, I read over an ingenious

been lately seen there. I began in King's Square a little before five, where the word of God was quick and powerful. And I was no more tired at night than when I rose in the morning. Such is the power of God ! After settling all things at Bristol and Kingswood, and visit- ing the rest of the societies in Somersetshire, Wiltshire, and Hants, I returned, in October, to London with Mr. Fletcher. Sun. NOVEMBER 10.-I was desired to preach at St. Vedast's church, Foster-Lane, which contained the congregation tolerably well. I preached on those words in the Gospel for the day, (how little regarded even by men that fear God ! ) " Render to Cæsar the things that are Cæsar's, and unto God the things that are God's. " Wed. 13. I set out with Mr. Fletcher to Norwich. I took coach at twelve, slept till six, and then spent the time very agreeably, in conversation, singing, and reading. I read Mr. Bolt's account of the affairs in the East Indies : I supposemuch Nov. 1776.] 89 the best that is extant. Butwhat ascene is here opened ! What consummate villains, what devils incarnate, were the managers there ! What utter strangers to justice, mercy, and truth ; to every sentiment ofhumanity ! I believe no heathen history contains a parallel. I remember none in all the annals of anti- quity : Not even the divine Cato, or the virtuous Brutus, plun- dered the provinces committed to their charge with such merciless cruelty as the English have plundered the desolated provinces of Indostan. Whenwe came to Norwich, finding many of our friends had been shakenby the assertors of the Horrible Decree, I employed the three followingmornings in sifting the question to the bottom. Manywere confirmed thereby ; and, I trust, will not again be removed from the genuine Gospel. Thur. 14. I showed in the eveningwhat the Gospel is, and what it is to preach the Gospel. The next evening I explained, at large, the wrong and the right sense of, " Ye are saved by faith." Andmany saw how miserably they had been abusedby those vulgarly called Gospel Preachers. Sun. 17. In the morning we had about a hundred and fifty communicants, and a remarkable blessing. In the afternoon and in the evening we were crowded enough. Monday, 18.

ever preached in at Bristol. I had desired my friends not to come thither, but to leave room for strangers. By this means the church was well filled, but not over much crowded ; which gives occasion to them that seek occasion, as it is a real incon- venience to the parishioners. Fri. 21. I preached at Bath. I often wonder at this, our chapel stands in the midst of all the sinners, and yet, going or coming to it, I never heard an immodest word, but prayers and blessings in abundance. Sun. 23. I preached at St. Ewin's church, but not upon Justification by Faith. I do not find this to be a profitable subject to an unawakened congregation. I explained here, and strongly applied, that awful word, " It is appointed unto men once to die." Mon. 24. I left Bristol, and preaching at Ramsbury, Wit- ney, Oxford, and High-Wycomb, in my way, on Thursday came to London ; whence I cannot be long absent while the new chapel is building. Friday, 28. I received an affectionate message from agreat man.--But I shall not wonder if the wind changes. Sun. 30.-Easter-day was a solemn and comfortable day, whereinGodwas remarkably present with his people. During the Octave I administered the Lord's Supper every morning, after the example of the Primitive Church. Sunday, APRIL 6. I began ajourney through some of our societies, to desire their assistance towards the expense of the new chapel. I preached at Birmingham on Monday, 7 ; in Congleton, on Tuesday ; and on Wednesday went on to Macclesfield. The new church here is far the most elegant that I have seen in the kingdom. Mr. Simpson read Prayers, and I preached on the first verse of the Second Lesson, Heb. xi. And I believe many felt their want of the faith there spoken of. The next evening I preached on Heb. xii. 14 : " Without holiness no man shall see the Lord. " I was enabled to make a close application, chiefly to those that expected to be saved by faith. I hope none of them will here- after dream of going to heaven by any faith which does not produce holiness . Fri. 11.-I preached at Stockport about ten, and at Man- chester in the evening. Monday, 14. I preached about noon

children, even while all the waves and storms went over him. Hedied, as he lived, in the full assurance of faith, praisingGod with his latest breath. Tues. 17.-I preached in the market-place at Chesterfield, on, " It is appointed unto men once to die." Although the con- gregation was numerous, yet I did not observe any either trifling or inattentive hearers. In the evening I preached at Derby. It was supposed the people would be afraid to come, as part of the roof had lately fallen in. (Indeed it fell an hour before the congregation met : Otherwise many must have been hurt.) But they were not afraid : The House was well filled : And even the rich attended with seriousness . Wed. 18. I preached at Nottingham, to a serious, loving congregation. There is something in the people of this town, which I cannot but much approve of; although most of our society are of the lower class, chiefly employed in the stocking- manufacture, yet there is generally an uncommongentleness and sweetness in their temper, and something of elegance in their behaviour, which, when added to solid, vital religion, makethem an ornament to their profession. Thur. 19-. 1 did not reach Leicester till the congregation had waited some time: So I began immediately to enforce, " Believe on the Lord Jesus Christ, and thou shalt be saved." I had designed not to call here at all, supposing it would be lost labour. But the behaviour ofthe whole congregation convinced July, 1777.1 me that I hadjudgedwrong. They filled the House at five in the morning, and seemed determined to " stir up the gift of Godwhichwas in them." Saturday, 21. I returned to London. Wed. 25. I saw Dr. Dodd for the last time. He was in exactly such a temper as I wished. He never at any time expressed the least murmuring or resentment at any one ; but entirely and calmly gave himself up to the will of God. Such aprisoner I scarce ever saw before, much less such acondemned malefactor. I should think, none could converse with him without acknowledging thatGod is with him. Thur. 26. I read the truly wonderful performance of Mr. RowlandHill. I stood amazed ! Compared to him,Mr. Toplady himself is a very civil, fair-spoken gentleman ! Friday, 27. I

what these menhavegreat need to hear, lest they seek death in the error of their life . In the evening I explained to ahuge congregation, who it is that builds his house upon a rock. I believe many had ears to hear, even of the young and gay; towhom I made a particu- lar application. Mon. 14. I reached Llingwair about noon. In the even- ing Mr. Pugh read Prayers, and I preached, at Newport. This is the only town in Wales which I had then observed to increase. In riding along on the side of Newport-Bay, I observed on the ground a large quantity of turfs. These are found by removing the sand above the high-water mark, under which there is a continued bed of turf, with the roots of trees, leaves, nuts, and various kinds ofvegetables. So that it is plain the sea is an intruder here, and now covers what was once dry land. Such probably was the whole Bay a few centuries ago. Nay, it is not at all improbable, that formerly it was dry land from Aberystwith to St. David's Point. Tues. 15. Mr. Bowen carried me in his chaise to Cardigan. This is the second town I have seen in Wales, which is continu- ally increasing both in buildings and in number of inhabitants. I preached atnoon ; five or six Clergymen being present, with a numerous congregation ; and amore attentive one I have not seen : Many likewise appeared deeply affected. If our Preachers constantly attended here, I cannot think their labour would be invain. Wed. 16. About nine I preached again in Newport church ; and found much liberty amongthat poor, simplepeople. Wedined withAdmiral Vaughan, at Tracoon ; one of the most delightful spots that can be imagined. Thence we rode to Haverford- west; but theheat and dust were as much as I could bear : I was faint for a while : But it was all gone as soon as I came into the congregation; and after preaching, and meeting the society, I was as fresh as at six in the morning. [July, 1777. Thur. 17.-I preached at Roach, and took a view of the old Castle, built on a steep rock. A gentleman wisely asked Mr. S-, " Pray is this natural or artificial ? " He gravely

Tuesday and Wednesday. Four-and-thirty persons, I found, had been put out of, or left, the society : But, notwithstanding, as there were last quarter four hundred and fifty-eightmembers, so there are just four hundred and fifty-eight still. At the desire of the members lately excluded, I now drew up the short state of the case; but I could in nowise pacify them : They were all civil, nay, it seemed, affectionate to me ; but they could never forgive the Preachers that had expelled them : So that I could not desire them to return into the society ; they could only remain friends at a distance. Thur. 9.-I was desired by some of our friends to clear up the point of Imputed Righteousness : Idid so, by preaching on, "Abraham believed God, and it was imputed unto him for righte- ousness." In opening these words, I showed what that faith was, which was imputed to him for righteousness, viz. , faith in Oct.1777-1 God's promise to give him the land of Canaan; faith in the promise that Sarah should conceive ason; and the faith whereby he offered up Isaac on the altar. But Christ is not in any of these instances the direct or immediate object of Abraham's faith; whereas he is the direct, immediate object of that faith which is imputed to us for righteousness. Sat. 11. I visited many,sick and well, and endeavoured to confirm them in their love towards each other. I was more and more convinced that God had sent me at this time to heal the breach of his people. Sun. 12. We had alovely congregation in the morning, to whom I closely applied St. Peter's words : " I exhort you, as strangers and pilgrims, abstain from fleshly desires which war against the soul." To the mixed multitude in the evening, I applied our Lord's words : "All things are ready ; come unto the marriage." I then took a solemn and affectionate leave of the society, and cheerfully commended them to the Great Shep- herd ; more in number, and, I am persuaded, more established in grace, than they had been for twenty years . Mon. 13. In the morning we went onboard ; but the wind being right a-head, and blowing hard, we made but little way, till night; and the sea was so rough, that I could not sleep till

midnight. Tuesday, 14. After beating up and down several hours more, the Captain thought best to run under the Carnar- vonshire shore. About noon we put out to sea again, but the storm increased, and about four carried away our bowsprit, and tore one of the sails to tatters. But the damage was soon repaired; and before six, by the good providence of God, we landed at Holyhead. Wanting to be in London as soon as possible, I took chaise at seven, and hastened to Bangor Ferry. But here we were at afull stop : They could not, orwould not, carry us over till one the next day ; and they then gave us only two miserable horses, although I had paid beforehand (fool as I was) for four. At Conway Ferrywe were stopped again: Sothat with all the speed we could possibly make, evenwith a chaise and four, we travelled eight-and-twenty miles yesterday, and seventeen to-day. Thurs- day, in the afternoon, we reached Chester : Friday morning, Lichfield ; and on Saturday morning, London. Mon. 20.-I went on to High-Wycomb ; but good Mr. James having procured a drummer to beat his drum at the 112 REV. J. WESLEY'S [Nov. 1777. window of the preaching-house, I only prayed and sungby turns, from six to seven ; and many ofthe people were much comforted. In the rest of the week I visited the societies at Oxford, Witney, Finstock, and Wallingford ; and hadreason to believe that many received the seed inhonest and goodhearts. Mon. 27. I preached at Stony-Stratford. The congregation was large and attentivé : So it always is ; yet I fear they receive little good, for they need no repentance. Tuesday, I preached at Towcester ; on Wednesday, at Whittlebury ; and on Thurs- day, at Northampton ; and some of even that heavy congregation seemed to feel, " The night cometh,when no man canwork." Mon. NOVEMBER 3.-I began visiting the classes in London, in which I was fully employed for seven or eight days ; after- wards I visitedthose in the neighbouring towns, and foundreason to rejoice over them. Sun. 16.-I was desired to preach a charity sermon in St. Margaret's church, Rood-Lane. In the morning I desired my friends not to come ; in the afternoon it was crowded sufficiently, and I believe many of them felt the word of God sharper than

at length blossom and bud as the rose ? Sat. 13-. Being strongly urged to lay the first stone of the House whichwas going to be built at Bath, on Sunday, 14, after preaching at West-street chapel in the morning, and at St. Paul's, Shadwell, in the afternoon, I went to Brentford. I preached at six ; and, taking chaise at twelve, on Monday, 15, easily reached Bath in the afternoon. Tuesday, 16. I paid a short visit to Bristol ; preached in the evening and morning following, Wednesday, 17 ; and at one laid the foundation of the new chapel at Bath. The windwas piercing cold ; yet scarce any of the congregation went away before the end of the sermon. After preaching at the Room in the evening, I took chaise, and the next afternoon reached London. Just at this time there was a combination amongmany ofthe post-chaise drivers on the Bath road, especially those that drove in the night, to deliver their passengers into each other's hands. One driver stopped at the spot they had appointed, when another waited to attack the chaise. In consequence of this, many were robbed; but I had a good Protector still. I have travelled all roads, byday andby night, for these forty years, and never was interrupted yet. Thur. 25. I buried the remains of Mr. Bespham, many ycars Master of a man-of-war. From the time he received the [Jan. 1778. truth in love, he was a pattern to all that believe. His faith was full ofmercy and good fruits : His works shall praise him inthe gates. Sat. 27. Afew days since, my Assistant, Mr. Baynes, by far the strongest person in our family, was taken ill of a fever. He was immediately attended both by an Apothecary and a Physician ; but their labour was in vain : This morning God called him into the world of spirits. I had no desire to part with him ; but God knew what was best both for him and me. Wed. 31. We concluded the old year, and began the new, with prayer and thanksgiving. Four or five of the Local Preachers assisted me. Iwas agreeably surprised ; their man- ner of praying being so artless andunlaboured,and yet rational and scriptural, both as to sense and expression. Thur. JANUARY 1, 1778.-We had a very solemn opportu-

houses; so that Armagh is at length rising out of its ruins into a large and populous city. So much good may any man of a large fortune do, if he lays it out to the best advantage ! Tues. 23.-I went on to Tanderagee, one of the pleasantest towns in Ireland. As itwas afair, calm evening, I had designed to preach in the avenue to the Castle ; but being desired to preach in the court-yard, I took my place under a tall spread- ing tree, in the midst of a numerous congregation, who were still as night. There could not be devised a more pleasing scene : The clear sky, the setting sun, the surrounding woods, the plain, unaffected people, were just suitable to the subject, "My yoke is easy, and my burden is light." Wed. 24. For exactly two months, we have had only two days without rain. In the evening I preached in the same lovely place. I dined, supped, and lodged at Dr. Lesley's, the Rector ; a well-bred, sensible, and I believe a pious man. We had family prayers before supper, which he read with admirable propriety and devotion; and I know not that I have spent a more agreeable evening since I came into the kingdom. Thur. 25. I walked round Dr. Lesley's domain : A plea- santer spot I never saw. It lies on the top of a fruitful hill, at a small distance from the town ; and commands the whole view of a lovely country, east, west, north, and south ; and it is laid out with the finest taste imaginable. The ground I took for a park I found was an orchard, tufted with fruit-trees, and flowering-shrubs ; and surrounded with a close, shady walk. I spent another hour with the amiable family this morning; and it was an hour I shall not soon forget : But it will never return ! For one, if not more, ofthat lovely company, are since removed to Abraham's bosom. In the evening I preached to a large congregation at Newry ; and on Saturday morning returned to Dublin. I had now just finished Xenophon's Κυρε Παιδεια ; some parts of which I think are exceeding dull, particularly his numerous speeches, and above all the tedious dialogue between Cyrus and Cambyses. Butwhat a beautiful picture does he

ofimportance, either to me or any man living. Sun. 2.-Dr. Kershaw, the Vicar of Leeds, desired me to assist him at the sacrament. It was a solemn season. We were ten Clergymen, and seven or eight hundred communicants. Mr. Atkinson desired me to preach in the afternoon. Such a congregation had been seldom seen there ; but I preached to a much larger in our own House at five ; and I found nowant of strength. Fri. 7-. After having visited the intermediate societies, I came to Darlington, and found some of the liveliest people in the north ofEngland. All but one or two of the society are justified ; great part of them partakers of the great salvation ; and all of them seem to retain their first simplicity, and to be as teachable as little children. Sun. 9. I preached in the market-place ; and all the congre- gation behaved well, but a party of the Queen's Dragoons. Monday, 10. I preached at Barnard-Castle ; and saw a quite different behaviour in the Durham Militia ; the handsomest body of soldiers I ever saw, except in Ireland. The next even- ing they all came, both Officers and soldiers, andwere a pattern to the whole congregation. In myjourney to Brough, (where I preached at noon,) I read over a volume of Dr. Blair's Ser- mons. He is an elegant, but not a deep, writer ; much resem- bling, but not equalling, Mr. Seed. I do not remember that any day in January, February, or March, was near so cold as this. Wed. 12. After preaching at Cuthburton and in Teesdale, I went a little out of my way, to see one of the wonders of nature. The river Tees rushes down between two rocks, and falls sixty feet perpendicular into a basin of water, sixty feet deep. In the evening I preached to the lovely congregation in Weardale, and the next day went on to Newcastle. [May, 1779. Sun. 16. I preached at Gateshead-Fell in the morning; and in the new House, near Sheephill, at noon. Here thework of God greatly revives ; many are lately convinced of sin, and many enabled, from dayto day, to rejoice in God their Saviour. Mon. 17. About noon I preached at Shields, and in the evening at Sunderland. Tuesday, 18. I read Prayers and preached in Monkwearmouth church , and Thursday, 20,

returned to Newcastle. Sunday, 23. Inthe morning I preached at Ballast-Hills ; about two, at the Fell; about five, at the Garth-Heads. The congregationwas double to that at the Fell ; and I trust God gave us a double blessing. Mon. 24. I preached at five in the Orphan-House ; about nine, at Placey ; at noon, in the market-house, at Morpeth. Many soldiers, who were marching through the town, came in; and the powerof the Lordwas present toheal. In the evening I preached in the Court-House, at Alnwick ; and at night was no more tired than in the morning. Tues. 25. We walked through the Castle. Two of the rooms are more elegant than even those at Harewood-House. But it is not a profusion of ornaments, (they are exceeding plain and simple,) it is not an abundance of gold and silver, but a je ne sçai quoi, that strikes every person of taste. In the evening I preached in the Town-Hall, at Berwick. Many Officers, as well as soldiers, were there ; and the whole congregation seemed much affected. Shall we see fruit at Ber- wick also ? Wed. 26. We had suchacongregation at Dunbar as I have not seen there for many years. Thursday, 27. I went on to Edinburgh. I was agreeably surprised at the singing in the evening. I havenot heard such female voices, so strong and clear, anywhere in England. Fri. 28. I went to Glasgow, and preached in the House ; but the next evening, by the river-side. Sunday, 30. At seven I spoke exceeding strong words, in applying the parable of the Sower. In the afternoon I went to the English chapel. But how was I surprised ! Such decency have I seldom seen even at West-Street, or the new Room in Bristol. 1. All, both men and women, were dressed plain : I did not see one high head : 2. No one took notice of any one, at coming in; but, after a short ejaculation, sat quite still: 3. None spoke to any one during the Service, nor looked either on one side or the other : June, 1779.1 153 4. All stood, every man, woman, and child, while the Psalms were sung: 5. Instead of an unmeaning voluntary, was an anthem, and one of the simplest and sweetest I ever heard :

6. The Prayers, preceding a sound, useful sermon, were seri- ously and devoutly read: 7. After Service, none bowed, or cour- tesied, or spoke, but went quietly and silently away. After church, I preached again by the river side, to ahuge multitude of serious people: I believe, full as many more as we had the Sunday before, at Newcastle. Surely we shall not lose all our labour here. Mon. 31. I returned to Edinburgh; and, JUNE 1, set out on my northernjourney. In the evening I preached at Dundee. The congregation was, as usual, very large and deeply attentive. But that was all. I did not perceive that any one was affected at all. I admire this people : So decent, so serious, and so per- fectly unconcerned. Wed. 2. We went on to Arbroath, where was near as large a congregation as at Dundee, but nothing so serious. The poor Glassites here, pleading for a merely notional faith, greatly hinder either the beginning or the progress of any real work of God. Thursday, 3. I preached at Aberdeen, to a people that canfeel as well as hear. Friday, 4. I set out for Inverness, and about eight preached at Inverury, to a considerable number of plain country-people, just like those we see in Yorkshire. My spirit was much refreshed among them, observing several of them in tears. Before we came to Strathbogie, (now new- named Huntley,) Mr. Brackenbury was much fatigued. So I desired him to go into the chaise, and rode forward to Keith. Mr. Gordon, the Minister, invited us to drink tea at his house. In the evening I went to the market-place. Four children, after they had stood a while to consider, ventured to come near me ; then a few men and women crept forward; till we had upwards of a hundred. At nine on Sunday, 6, I suppose they were doubled ; and some of them seemed a little affected. I dined at Mr. Gordon's, who behaved in the most courteous, yea, and affectionate, manner. At three I preached in the kirk, one of the largest I have seen in the kingdom, but very ruinous. It was thoroughly filled, and God was there in an uncommon manner. He sent forth his voice, yea, and that a mighty voice ; so that I believe many of the stout-hearted trembled. In the

man with a loaded blunderbuss, and another upon the coach. Sun. 25. Both the chapels were full enough. On Monday, I retired to Lewisham to write. Tuesday, AUGUST 3. Our Conference began; which continued and ended in peace and love. Sunday, 8. I was at West-Street in the morning, and at the new chapel in the evening, when I took a solemn leave of the affectionate congregation. This was the last night which I spent at the Foundery. What hath Godwrought there in one- and-forty years ! Mon. AUGUST 9.-1 set out for Wales, with my brother and his family. In the evening I preached at Oxford ; the next, at Witney. Wednesday. We went on to Gloucester, where I preached with much satisfaction to a crowded audience. Thursday, 12. Wewent on to Monmouth, where the late storm is blown over. I preached at six in the evening, but did not observe one inattentive person then, any more than at five in themorning. Fri. 13.-As I was going down a steep pair of stairs, my foot slipped, and I fell down several steps. Falling on the edge of one of them, it broke the case of an Almanack, which was in my pocket, all to pieces. The edge of another stair met my right buckle, and snapped the steel chape ofit in two ; but I was not hurt. So doth our good Master give his angels charge overus ! In the evening I preached at Brecknock ; and, leav- ingmybrother there, on Saturday, 14, went forward to Car- marthen. This evening, and in the morning, Sunday, 15, the new preaching-house contained the congregation ; but in the after- noon we had, I think, the largest congregation I ever saw in Wales. I preached on the Gospel for the day, the story of the Pharisee and the Publican ; and I believe many were constrained to cry out, for the present, " God be merciful to me a sinner ! " Mon. 16. In the evening I preached in the market-place again, to a very serious congregation ; many ofwhom were in tears, and felt the word ofGod to be sharper than a two-edged sword. Tues. 17-. Having some steep mountains to climb, I took a pair of post-horses. About four miles from the town, one of : them began to kick and flounce, without any visible cause, till

and tell him who they were ; declaring he would fire among them, if any man struck another stroke. Upon their answering, he found they were friends, being six more deserters from the rebel army. So they gladly came on shore, and brought pro- visions with them to those who before had neither meat nor drink. After refreshing themselves, they all went into the boat, and cheerfully rowed to the English ships. Fri. 31. We concluded the year at West-Street, with a solemn watch-night. Most of the congregation stayed till the beginning of the year, and cheerfully sang together,- Glory to God, and thanks, and praise, Who kindly lengthens out our days,&c. Sun. JANUARY 2, 1780.-We had the largest congregation at the renewal of our covenant with God, which ever met upon the occasion ; and we were thoroughly convinced, that God was not departed from us. He never will, unless we firstdepart from him. Tues. 18.-Receiving more and more accounts of the increase of Popery, I believed it my duty to write a letter concerning it, which was afterwards inserted in the public papers. Manywere grievously offended; but I cannot help it : I must follow my own conscience. Sat. 22.-I spent an hour or two very agreeably in Sir Ashton Lever's museum . It does not equal the British Museum in size ; nor is it constructed on so large a plan ; as it contains nomanu- scripts, no books, no antiquities, nor any remarkable works of art. But I believe, for natural curiosities, it is not excelled by any museum in Europe ; and all the beasts, birds, reptiles, and insects, are admirably well ranged and preserved : So thatifyou saw many ofthem elsewhere, you would imagine they were alive ! The hippopotamus, in particular, looks as fierce as if he was just coming out of the river ; and the old lion appears as formidable now as when he was stalking in the Tower. Sun. 28. In the evening I retired to Lewisham, to prepare matter (who would believe it ? ) fora Monthly Magazine. Fri- day, FEBRUARY 4, being the National Fast, I preached first at the new chapel, and then at St. Peter's, Cornhill. What a difference in the congregation ! Yet out of these stones God can raise up children to Abraham. March, 1780.] 175

the main street at St. Austle. Tuesday, 22. I preached at Mevagissey ; in the evening at Helstone. Wednesday, 23. I went on to Penzance. It is now a pleasure to be here ; the little flock being united together in love. I preached at a little dis- tance from the preaching-house. A company of soldiers were intown; whom, toward the close of the sermon, the good Offi- cer ordered to march through the congregation. But as they readily opened and closed again, it made very little disturbance. Thur. 24.-I preached near the preaching-house at St. Just. God applied his word with power : More especially at the meet Sept. 1780.1 JOURNAL . 191 ing of the society, when all our hearts were as melting wax. Friday, 25. I preached in the market-place at St. Ives, to most of the inhabitants of the town. Here is no opposer now. Rich and poor see, and very many feel, the truth. I now looked over a volume of Mr. K-'s Essays. He is a lively writer, of middling understanding. But I cannot admire his style at all. It is prim, affected, and highly Frenchified. I object to the beginning so many sentences with participles. This does well in French, but not in English. I cannot admire his judgment in many particulars. To instance in one or two : He depresses Cowley beyond all reason ; who was far from being a mean poet. Full as unreasonably does he depress modern eloquence. I believe I have heard speakers at Oxford, to say nothing of Westminster, who were not inferior to either Demos- thenes or Cicero. Sat. 26. We had our Quarterly Meeting at Redruth, where all was love and harmony. Sunday, 27. It was supposed, twenty thousand people were assembled at the amphitheatre in Gwen- nap. And yet all, I was informed, could hear distinctly, in the fair, calm evening. Mon. 28. I preached at Wadebride and Port-Isaac ; Tues- day, 29, at Camelford and Launceston. Hence we hastened toward Bristol, by way of Wells ; where (the weather being intensely hot, so that we could not well bear the Room) I preached on the shady side of the market-place, on, "By grace are ye saved, through faith." As I was concluding, a Serjeant of Militia brought a drum. But he was a little too late. I pro-

the evening I had another comfortable opportunity with our friends at Birmingham. Sun. 25. I preached at Birmingham,Dudley, and Wednes- bury. Monday, 26. I preached at noon in Mr. Barker's large parlour, at Congreve, near Penkridge. Many stood in the next room, andmanyin the garden,near the windows : And I believe all could hear. I brought strange things to the ears of those that had been used to softer doctrines. And I believe not in vain. They seemed to receive the truth in the love thereof. In the evening I preached at Newcastle-under-Lyne. Mr. Scott and two or three of his Preachers were present. They have lately begun to preach both here and at Burslem. If they would go and break up fresh ground, we should rejoice ; but we cannot commend them for breaking in upon our labours, after we have borne the burdenand heat ofthe day. Tues. 27. I went a little out of my way in order to open the new preaching-house at Shrewsbury. I did not so much wonder at the largeness, as at the seriousness, of the congrega- tion. So still and deeply attentive a congregation I did not expect to see here. How apt are we to forget that important truth, that " all things are possible with God! " Wed. 28.-I returned to Burslem. How is the whole face of this countrychanged in about twenty years ! Since the potteries were introduced, inhabitants have continually flowed in from every side. Hence the wilderness is literally become a fruitful field. Houses, villages, towns have sprung up. And the coun- try is not more improved than the people. The word of God has had free course among them. Sinners are daily awakened and converted to God ; and believers grow in the knowledge of Christ. In the evening the House was filled with people, and with the presence of God. This constrained me to extend the service a good deal longer than I am accustomed to do. Like- wise at the meeting of the society, manywere filled with strong consolation. Afterpreaching at Congleton, Macclesfield, and Stockport, in my way, on Friday, 30, I opened the new chapel at Manches- ter, about the size of that in London. The whole congregation behaved with the utmost seriousness. I trust much good will be done in this place. April, 1781. ] JOURNAL. 199

land,under Milea, or Milesius ; and, conquering the first inhabit- ants, took possession of the land. 7. That about the same time the Gomerians came to Ireland, the Magogians, or Scythians, came to Britain ; so early that both still spoke the same language, andwell understood each other. 8. That the Irish, spoke by the Gomerians, and the Welsh, spoke by the Magogians, are one and the same language, expressed by the same seventeen letters, which were long after brought by a Gomerian Prince into Greece. 9. That all the languages ofEurope, Greek and Latinin particular, are derived from this. 10. That the ante- diluvian language, spoken by all till after the flood, and then continued in the family of Shem, was Hebrew ; and from this (theHebrew) tongue many ofthe Eastern languages are derived. The foregoing particulars this fine writer has made highly probable. And these may be admitted, thoughwe do not agree to his vehement panegyric on the Irish language ; much less, receive all the stories told by the Irish Poets, or Chroniclers, as genuine, authentic history. At eleven I preached in Camborne Church-town ; and I believe the hearts of all the people were bowed down before the • [Sept. 178 Lord. After the Quarterly Meeting in Redruth, I preached in the market-place, on the first principle, " Ye are saved through faith." It is also the last point ; and it connects the first point of religion with the last. Sun. 5.-About five in the evening I preached at Gwennap. I believe two or three and twenty thousand were present ; and I believe God enabled me so to speak, that even those who stood farthest off could hear distinctly. I think this is my ne plus ultra. I shall scarce see a larger congregation, till we meet in the air. After preaching at Bodmin, Launceston, Tiverton, and Hal- berton, on Wednesday, 5, about noon, I preached at Taunton. I believe it my duty to relate here what some will esteem a most notable instance of enthusiasm. Be it so or not, I aver the plain fact. In an hour after we left Taunton, one of the chaise horses was on a sudden so lame, that he could hardly set his foot to the ground. It being impossible to procure any human help, I knew of no remedy but prayer. Immediately the lame-

ness was gone, and he went just as he did before. In the evening I preached at South-Brent ; and the next day went on to Bristol. Fri. 8. I went over to Kingswood, and made a particular inquiry into the management of the school. I found some of the Rules had not been observed at all; particularly that of rising in the morning. Surely Satan has a peculiar spite at this school ! What trouble has it cost me for above these thirty years ! I can plan; but who will execute ? I know not ; God help me ! Sun. 9. In the calm, sunshiny evening I preached near King's Square. I know nothing more solemn than such acon- grégation, praising God with one heart and one voice. Surely they who talk of the indecency of field-preaching never saw such asight as this. Mon. 10. I preached at Paulton and Shepton-Mallet to a lively, increasing people in each place. Tuesday, 11. I found the same cause of rejoicing at Coleford ; and the next evening at Frome. Thursday, 13. I preached at Roade and at Bradford. Friday, 14. After an interval of thirty years, I preached again in Trowbridge. About two I preached near the church in Freshford ; and then spent a day or two at Bath. On Monday, 17, I preached at Chew-Magna and Stoke : Oct. 1781.] 217 on Tuesday at Clutton and Pensford. But Pensford is now a dull, dreary place, the flower of the congregation being gone. Thur. 20.-I went over to Mangots-Field, a place famous for all manner of wickedness, and the only one in the neighbour- hood ofKingswood which we had totally neglected. But, ona sudden, light is sprung up even in this thick darkness. Many inquire what they must do to be saved. Many of these have broke off outward sin, and are earnestly calling for an inward Saviour. I preached in the main street, to almost all the inha- bitants ofthe town, on, " Believe on the Lord Jesus Christ, and thou shalt be saved." Fri. 21. I preached at Thornbury, where I had not been before for near forty years. It seems as if good might at length be done here also ; as an entire new generation is now come up, in the room of the dry, stupid stocks that were there before.

congregation; yet all were quiet, even those that could not come in: And I believe God not onlyopened their understand- ings, but began a good work in some of their hearts. Wed. 16.-I preached at Witney, one ofthe liveliest places in the Circuit, where I always find my own soul refreshed. I saw such agarden at Oxford as I verily believe all Eng- land cannot parallel. It is three-square; and, I conjecture, con- tains about an acre of ground : It is filled with fruit-trees of various sorts, and all excellent in their kinds. But it is odd beyond all description ; superlatively whimsical. The owner hascrowded together pictures, statues, urns, antiques of various kinds: For all which why should not Mr. Badcock's name, as well as Mr. Roberts's, be consigned to posterity ? Thur. 17.-I preached at Thame ; this evening and the next, at High-Wycomb; and on Saturday, returned to London. Mon. 21. I preached at Tunbridge-Wells ; Tuesday, 22, at Sevenoaks. Wednesday, 23. I visited the house ofmourning at Shoreham, and read the strange account at first hand. Not long after his former wife died, Mr. H. paid his addresses to Miss B. He had been intimately acquainted with her for some years. By immense assiduity, and innumerable professions of the tenderest affection, he, by slow degrees gained hers. The time of marriagewas fixed: The ring was bought : The wed- ding clothes were sent to her. He came one Thursday, a few days before the wedding-day, and showed the most eager affec- tion ; so he did on Saturday. He came again on the Wednes- day following, sat down very carelessly on achair, and told her with great composure, that he did not love her at all, and there- fore could not think of marrying her. He talked a full hour in the same strain, and then walked away ! Her brother sent a full account of this to Miss Perronet, who read it with perfect calmness, comforted her niece, and strongly exhorted her to continue steadfast in the faith. But the grief which did not outwardly appear, preyed the more upon her 240 REV. J. WESLEY'S [Nov. 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

the other, a little meadow and a green-house, with a study (which she calls her chapel) hanging over the sea. Between these is a broad walk, leaning down almost to the edge of the water ; along which run two narrow walks, commanding the quay, one above the other. But it cannot be long before this excellent lady will remove to anobler paradise. The unusually large congregation in the eveningwas plenti- fully watered with the dew of heaven. I found a particular concern for the children, many ofwhom willingly attended. Wed. 7.-The packet still delaying, I exhorted a large con- gregation, in the evening, to take care how they built their house upon the sand; and then cheerfully commended them to the grace ofGod. Thur. 8.-We rose at one, went down to the quay at two, and about four went on board the Hillsborough packet. About five the wind turned fair, and, between five and six in the even- ing, brought us to Holyhead. About seven we took coach, and the next evening met our friends at Chester. Mon. 12.-About eight I preached at Preston-in-the-Hill; about twelve, in Warrington ; and in the evening, at Liverpool May, 1783.] 247 Here the scandal of the cross seems to be ceased, and we are grownhonourablemen. Thursday, 15. I preached about noon atWigan, and in the evening at Bolton, to a people much alive to God. Saturday, 17. I went on to Manchester. Sunday, 18. Mr. Bayley came very opportunely to assist me in the Morn ing Service. Such a sight, I believe, was never seen at Man- chester before. It was supposed there were thirteen or fourtee hundred communicants, among whom there was such a spirit as I have seldom found; and their whole behaviour was such as adorned the Gospel. Tues. 20.-I met the select society, consisting of between forty and fifty members. Several of these were lately made partakers of the great salvation ; as several were above twenty years ago. I believe there is no place but London, where we have somany souls so deeply devoted to God; and his hand is not shortened yet, but his work rapidly increases on every side. About noon I preached at Stockport ; and in the afternoon, in the new church at Macclesfield. This society seems as lively as even that at Manchester, and increases nearly as fast. Not

athirst for salvation. Wednesday, 27. I preached at Birming- ham,andhadacomfortable season. Thursday, 28. I paid another visit to the amiable family at Hilton-Hall. Friday, 29. About ten I preached for the first time at Stafford, to a large anddeeply attentive congregation. It is now the dayof small things here ; but the grain ofmustard-seed may grow up into a great tree. Hence I rode to Congleton. I had received abundance of complaints against the Assistant ofthis Circuit,-James Rogers. Saturday, 30. I heard all the parties face to face, and encou- raged them all to speak theirwhole mind. I was surprised ; so much prejudice, anger, and bitterness, on so slight occasions, I never saw. However, after they had had it out, theywere much softened, if not quite reconciled. Sunday, 31. I preached in the new church at Macclesfield, both morning and afternoon. I believe we had seven hundred communicants. Mon. SEPTEMBER 1.-We clambered over the mountains to Buxton. In the afternoon I preached in Fairfield church, about half amile from the town; it was thoroughly filled with serious and attentive hearers. Tuesday, 2. We went to Leeds, where I was glad to find several Preachers . Wed. 3. I consulted the Preachers, how it was best to pro- ceed with the Trustees of Birstal House, to prevail upon them to settle it on the Methodist plan. They all advised me to beginby preaching there. Accordingly, I preached on Thurs- day evening, and met the society. I preached again in the morning. Friday, 5. About nine I met the nineteen Trustees ; and, after exhorting them to peace and love, said, " All that I desire is, that this Housemay be settled on the Methodist plan; and the same clause may be inserted in your Deed which is inserted in the Deed of the new chapel in London ; viz., ' In case the doctrine or practice of any Preacher should, in the opinion of the major part of the Trustees, be not conformable to Mr. W-'s Sermons and Notes on the New Testament, on representing this, another Preacher shall be sent within three months."" Oct. 1783.] JOURNAL. 261 Five of the Trustees were willing to accept of our first propo- sals ; the restwere not willing. Although I could not obtain the end proposed ; and, in that

to Gisburn. The church was so full that a few were obliged to stand without the doors. The word was quick and powerful. So it was afterward at Settle. Sufficient for this day was the labour thereof. Mon. 19. I went on to Ambleside ; where, as I was sitting down to supper, I was informed, notice had been given of my preaching, and that the congregationwas waiting. I would not disappoint them; but preached immediately on salvation by faith. Among them were a gentleman and his wife, who gave me a remarkable relation. She said she had often heard her mother relate, what an intimate acquaintance had told her, that her husband was concerned in the Rebellion of 1745. He was tried at Carlisle, and found guilty. The evening before he was todie, sitting andmusing in her chair, she fell fast asleep. She dreamed, one came to her, and said, "Go to such a part of the wall, and among the loose stones you will find akey, which you must carry to your husband." She waked ; but, thinking it a common dream, paid no attention to it. Presently she fell asleep again, and dreamed the very same dream. She started up, put on her cloak and hat, and went to that part of the wall, and among the loose stones found akey. Having, with some difficulty, procured admission into the gaol, she gave this to her husband. It opened the door of his cell, as well as the lock of the prison door. So at midnight he escaped for life. Tues. 20. We went to Whitehaven, where there is a fairer prospect than hasbeen for many years. The society is united in love, not conformed to the world, but labouring to experience the full image of God, wherein they were created. The House was filled in the evening, and much more the next, when we had all the Church Ministers, and mostof the Gentry, in the town ; [April, 1784. but they behaved with as much decency as if they had been colliers. Thur. 22.-I preached in the market-house at Cockermouth. In ourway thence, we had some of the heaviest rain I have seen in Europe. The Sessions being at Carlisle, I could not have the Court-House ; but we had agood opportunity in our own House. Friday, 23. We travelled through a lovely country to

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. They therefore begged I would come down as soon as possible, to quench the kindling fire. I saw no time was to be lost, and therefore immediately took places in the Exeter diligence. Sun. 27-. I preached in Stepney church, one of the largest March, 1785.] 297 parish churches in England. Monday, 28. The diligence reached Sarum about eight in the evening. About nine we left it. So keen a frost, I hardly ever felt before : And our car- riage let in the air on all sides, so that we hardly could preserve life. However, soon after five on Tuesday evening, we got to Exeter. Wednesday, MARCH 2. We went on to Plymouth- Dock ; and found all that we had heard, confirmed. But I verily believe, we are better without William Moore, than with him; as his heart is not right with God. To quiet the minds of many well-meaning persons, I preached on those comfortable words, " Even the hairs of your head are all numbered ; " and in the morning, on, " Despise not thou the chastening of the Lord, nor faint when thou art rebuked of him." Thursday, 3. In the evening I read to the whole con- gregation, a plain state of the case, with regard to the Deed of Declaration, which William Moore had so wonderfully misrepre- sented : And I believe they were all fully satisfied. Fri. 4.-I took a walk through the Royal Hospital for sick and wounded sailors. I never saw any thing of the kind so complete : Every part is so convenient, and so admirably neat. But there is nothing superfluous, and nothing purely ornamen- tal, either within or without. There seems to be nothing want- ing, but aman full of faith and zeal, to watch over the souls of the poor patients, and teach them to improve their affliction. In the evening I preached to a large congregation at Ply- mouth ; and it pleased God to give me uncommon liberty in describing the power of faith. What a blessed proof of this has there been here, since I was in the town before !

reached Chester. After preaching there between five and six in the evening, I stepped into the stage-coach, which was just setting out ; and, travelling day and night, was brought safe to London on Thursday, 15, in the afternoon. Sun. 17.-I preached both morning and evening, on the education of children. I now spoke chiefly to the parents, informing them that I designed to speak to the children at five the next morning. Monday, 18. At five not only the morning Aug. 1785.] 317 chapel was well filled, but many stood in the large chapel : I trust they did not come in vain. The rest of the week I was fully employed in writing for the Magazine, and preparing for the Conference. Sunday, 24. I preached at West-Street, morning and afternoon ; when both the largeness and earnestness of the congregation gave me a comfortable hope of a blessing at the ensuing Conference. Tuesday, 26. Our Conference began ; at which about seventy Preachers were present, whom I had invited by name. One consequence ofthis was, that we had no contention or altercation at all; but everything proposed was calmly considered, and determined as wejudged would be most for the glory ofGod. Mon. AUGUST 1.-Having, with a few select friends, weighed the matter thoroughly, I yielded to their judgment, and set apart three of our well-tried Preachers, John Pawson, Thomas Hanby, and Joseph Taylor, to minister in Scotland ; and I trust God will bless their ministrations, and show that he has sent them. Wednesday, 3. Our peaceful Conference ended, the God of power having presided over all our consultations. Sun. 7-. After preaching in the morning at West-Street, and in the afternoon at the new chapel, I took asolemn leave of the society ; and on Monday, 8, went in the diligence to Portsmouth- Common. Here I found a lively, and, consequently, an increas- ing, society. Tuesday, 9. I crossed over to the Isle ofWight. Here also the work of God prospers : We had a comfortable time at Newport, where is a very teachable, though uncommonly elegant, congregation. Wednesday, 10. We took awalk to the poor remains of Carisbrook Castle. It seems to have been once exceeding strong, standing on a steep ascent. But even what little of it is left is now swiftly running to ruin. The window,

At our love-feast in the evening, several of our friends declared how Godhad saved them from inbred sin, with such exactness, both of sentiment and language, as clearly showed they were taught ofGod. Sun. 28. At half-past eight I preached at St. Agnes, to the largest congregation I ever saw there. Between one and two I preached in the street at Redruth, to thousands upon thou- sands ; and my strengthwas as my need : Yet I was afraid, lest I should not be able tomake all those hear that assembled in the evening. But, though it was supposed there were two or three thousand more than ever were there before, yet they heard (I was afterwards informed) to the very skirts of the congregation, while I applied those solemn words, " One thing is needful." Wed. 31. I preached at Launceston ; SEPTEMBER 1 , in the market-place at Tiverton ; and on Friday, 2, opened the little preaching-house at Wellington. At noon I preached in an ancient, venerable building, once belonging to a Lord Chief [Sept. 1785. Justice. It is oddly called Cat-Hanger. Having a stupid people to deal with, I spoke exceeding plain ; and I think many of them, even Somersetshire farmers, felt as well as heard. Thence we went on to Ditchet. The people here are all attentive ; so that I had nothing to do but apply the promises. The society is continually increasing, and more and more of the hearers are convinced and justified. What is the strangest thing, is, there is no opposer in the town, but rich and poor all acknowledge the work ofGod. Saturday, 3. In the afternoon the good provi- dence of God brought us once more well to Bristol. Sun. 4.-Finding areport had been spread abroad, that I was just going to leave the Church; to satisfy those that were grieved concerning it, I openly declared in the evening, that I had now no more thought of separating from the Church than I had forty years ago. Tues. 6. I preached at Paulton and Coleford ; Wednesday, 7, in an openplace near the road, at Mells. Just as I began, a wasp, though unprovoked, stung me upon the lip. Iwas afraid it would swell, so as to hinder my speaking ; but it did not. I spoke distinctly, near two hours in all ; and was no worse

Sat. 22. I returned to Norwich ; and in the evening spoke home to an uncommonly large congregation ; telling them, " Of all the people I have seen in the kingdom, for between forty and fifty years, you have been the most fickle, and yet the most stubborn." However, our labour has not been lost, for many have died in peace ; and God is able to say to the residue of these dry bones, " Live ! " Sun. 23. I administered the Lord's Supper to about a hun- dred and sixty communicants. Tues. 25.-I crossed over to Lynn, which has been, of a long season, a cold and comfortless place. But the scene is now entirely changed: Twoyoung, zealous, active Preachers, strongly urging the people to expect a full and present salvation, have enlivened both the society and the congregation. But the diffi- culty was, how to get to London. No coach set out till Friday morning, nor got in before Saturday night. So I took a post- chaise after preaching, and reached Downham between ten and eleven : But here we were informed, that, in so dark a night,we could not travel over Ely roads, which run between two banks, across which are many bridges, where the coachman must drive to an inch ; but we knew in whom we trusted, and pushed for- ward, till about one on Thursday we reached London. Mon. 31. I set out for Northamptonshire, and in the after- noon came to Luton. For many years I had lodged at Mr. Cole's in Luton ; but he was now gone to his long home. The room prepared for me now was very large and very cold, and had no fire-place in it . After dinner I called upon Mr. Hamp- son, the Lawyer who had made Mr. Cole's will. He gave me, with the utmost courtesy, all the information I wanted; and afterwards invited me to lodge at his house, which I willingly Nov. 1785.1 did. In the evening the preaching-housewas thoroughly filled ; and we had ablessed season, both now and in the morning. Tues. NOVEMBER 1.-When I came to Northampton, the new Presbyterian meeting-house was offered me, twice as large as our own. The congregation was numerous and deeply atten- tive. Many attended again in the morning ; I trust, not with-

out a blessing. Wednesday, 2. I preached at Whittlebury. Thursday, 3. I met with Peru's "Treatise upon the Gravel and Stone. " I had long supposed that there could not be in nature any such thing as a lithontriptic, amedicine that could dissolve the stone, without dissolving the bladder ; but I am now convinced ; there is no arguing against matter of fact ; the facts here alleged are too recent to be denied, and too clear to be evaded : Therefore I cannot but earnestly advise every one that has this dreadful distemper, to try without delay, if he can afford it, this sovereign remedy. Fri. 4.-I returned to London. Sunday, 6. I preached a funeral sermon for that great and good man, Mr. Fletcher ; and most of the congregation felt that Godwas in the midst of them . In the afternoon I buried the remains of Judith Perry, a lovely youngwoman, snatched away at eighteen ; but she was ripe for the Bridegroom, andwent to meet him in the full triumph of faith. Sunday, 13. I preached at Shoreditch church. The congregation was very numerous, and the collection unusually large. Mon. 14. This week I read over again, and carefully con- sidered, Mr. Fry's tract upon Marriage. I wonder it is not more known, as there is nothing on the head like it in the Eng- lish tongue. I still think he has proved to a demonstration, that no marriages are forbidden, either by the law of God or of England, but those of brothers and sisters, and those in the ascending and descending line. The contrary supposition seems to be built wholly in a misinterpretation of that expression in Lev. xviii. , " Thou shalt not uncover her nakedness." But this, he clearly shows, does not mean to marry awoman, but to deflower her. Sun. 20. I preached in Bethnal-Green church, and spoke as plain as I possibly could, on " having a form ofgodliness, but denying the power thereof." And this I judged to be far more suitable to such a congregation, than talking of justification by faith. 324 REV. J. WESLEY'S [Dec.1785. Having promised our friends at Winchester to come and open their preaching-house when it was ready, I set out on Thursday, 24, and preached there in the evening to a numerous congre-

+ been done here. For what has religion to do with palaces ? Sun. 25.-(Being Christmas-Day.) I preached at the new Jan. 1786.1 chapel early in the morning, and in the evening ; about eleven at West-Street. Monday, 26. I baptized a young woman brought up an Anabaptist ; and God bore witness to his ordinance, filling her heart, at the very time,with peace andjoy unspeakable. This week I endeavoured to point out all the errata in the eight volumes ofthe Arminian Magazine. This must be done by me : Otherwise several passages therein will be unintelligible. Sun. JANUARY 1, 1786.-We began that solemn service, the renewing of our covenant with God, not in the evening as heretofore, but at three in the afternoon, as more convenient for the generality of people. And Godwas with us of a truth. Mon. 9. At leisure hours this week, I read the Life of Sir William Penn, awise and good man. But I was much sur- prised at what he relates concerning his first wife ; who lived, I suppose, fifty years, and said a little before her death, " I bless God, I never did any thing wrong in my life ! " Was she then ever convinced of sin ? And if not,could she be saved on any other footing than a Heathen ? Tues. 24.-I was desired togo and hear the King deliver his speech in the House of Lords. But how agreeably was I sur- prised! He pronounced every word with exact propriety. I much doubt whether there be any other King in Europe, that is sojust and natural a speaker. Tues. 30.-I had amore particular account of Joseph Lee than ever I had before. When I went first to Newcastle-upon- Tyne, I chose him, being aman full of faith and love, to be one of the Leaders, Steward of the society, and Caterer for our family. He discharged his trust with the utmost ability and integrity. He walked humbly and closely with God ; and was a pattern to all the town, as well as to all the society. But after some time, he was persuaded to quit Newcastle, and settle at Nottingham. There he fell among Antinomians, and, trust- ing in his own strength, gradually sucked in their opinion, grew less and less strict ; and lost first the power, and then the very

filled in the evening. As many of the better sort (so called) were there, I explained, (what seemed to be more adapted to their circumstances and experience,) " This only have I found, that God made man upright; but they have found out many inventions." Thur. 6.-In going to Ilston we were again entangled in miserable roads. We got thither, however, about eleven. Though the church is large, it was sufficiently crowded. The Vicar read Prayers with great earnestness and propriety : I preached on, "Herways are ways ofpleasantness;" and the people seemed all ear. Surely good will be done in this place; though it is strongly opposed both by the Calvinists and Socinians. We went on in a lovely afternoon, and through a lovely country, to Nottingham. I preached to a numerous and well- behaved congregation. I love this people: There is something wonderfully pleasing, both in their spirit and their behaviour. Fri. 7.-The congregation at five was very large, and con- vinced me of the earnestness of the people. They are greatly increased in wealth and grace, and continue increasing daily. Saturday, 8. I walked through the General Hospital. I never saw one so well ordered. Neatness, decency, and common sense, shine through the whole, I do not wonder that many of the patients recover. I prayed with two of them. One of them, a notorious sinner, seemed to be cut to the heart. The case of the other was quite peculiar: Both her breasts have been cut off, andmany pins taken out of them, as well as out of her flesh in various parts. " Twelve," the Apothecary said, " were taken out of her yesterday, and five more to-day." And the Physi- cians potently believe, she swallowed them all; though nobody can tell when or how ! Which is the greater credulity ? To believe this is purely natural ? Or to ascribe it to preternatural agency? In the evening many felt The' o'erwhelming power of saving grace ; 342 REV. J. WESLEY'S [July, 1786. andmanymore on Sunday, 9, when we had the largest num- ber of communicants that ever were seen at this chapel, or per- haps at any church in Nottingham. I took a solemn leave of this affectionate congregation, at five in the morning, Monday, 10, not expecting to meet another such (unless at Birmingham) till I came to London,

half a century. I warned them in the strongest terms I could, and believe some of them had ears to hear. Sun. APRIL 1.-Fearing nothing so much as lest a people so much at ease should settle upon their lees, I preached at the new church, in the most awakening manner I could, on Rev. xx. 11 : " I saw a great white throne, and him that sat on it," &c. I then hastened to Manchester; and endeavoured to convince a crowded congregation of the full spiritual meaning of those important words, " By grace are ye saved, through faith." Mon. 2.-About noon I preached at Stockport, and in the evening at Manchester ; where I fully delivered my own soul, both then, and the next day. Wednesday, 3. I went to Chester, and preached in the evening, on Heb. iii. 12. Finding there was no packet at Parkgate, I immediately took places in the mail-coach for Holyhead. The porter called us at two in the morning, on Thursday, but came again in half an hour, to inform us the coach was full ; so they returned my money, and at four I took a post-chaise. We overtook the coach at Conway ; and, crossing the ferry with the passengers, went forward with April, 1787.1 JOURNAL. 367 out delay. So we came to Holyhead an hour before them, and went on board the Le Despenser between eleven and twelve o'clock. At one we left the harbour ; and at two the next day came into Dublin-Bay. On the road and in the ship I read Mr. Blackwell's " Sacred Classics Illustrated and Defended." I think he fully proves his point, that there are no expressions in the New Testament which are not found in the best and purest Greek authors. In the evening we had a Sunday's congregation, and a blessing from on high : I then retired to my lodgings which were at Arthur Keene's, about half a mile out of town ; apleasant, healthy spot,where were peace and love, and plenty ofall things. APRIL 7.-(Being Easter-Day.) I preached in Bethesda, Mr. Smyth's new chapel. It is very neat, but not gay; and I believe will hold about as many people as West-Street chapel. Mr. Smyth read Prayers, and gaveout the hymns, which were sung by fifteen or twenty fine singers ; the rest of the congre-

love-feast. I do not wonder the work of God spreads in these parts ; the spirit and behaviour of Mr. Boyle and his wife, con- tinually employed in doing good, have an amazing influence on all their neighbourhood. Some time ago she went to his uncle's at Killrail, who has four daughters grown up. They began convers- ing in the evening ; they prayed, and sung, and talked and prayed again, till about seven in the morning. By that time all four of them found aclear sense of pardon; and two believed they were saved from all sin. Mr. Boyle had spoke to Dr. Wilson, the Rector of a neigh- bouring town, concerning my preaching in the church ; who wrote to the Bishop, and received a letter in answer, giving a full and free consent. The Doctor desired me to breakfast with him. Meantime one of his parishioners, awarm Seceder, took away the key of the church. So I preached in a neighbouring orchard : I believe, not in vain. 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 haveseeneitherin Great Britain or Ireland. Thegrounds 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-Hallwas atmy service : Ithen went to it without delay ; and had a genteel, yet serious, 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 congrega-

the vulgar, not for gentlefolks . I permitted as many as our House would contain to stay at the meeting of the society ; and gave them aplain account of the Methodists, both as to their rise, principles, and practice. Mon. 18. Many seemed not a little moved, while I enforced the words of Eliphaz, (it seems, the eldest and most honourable of Job's three friends,) "Acquaint now thyselfwith him, and be at peace." Afterwards we took a view of the Primate's lodge and chapel, elegant in the highest degree ; and of the domain surrounding them, which is laid out and planted in the most beautiful manner. And what hath the owner thereof? Not so much as the beholding thereof with his eyes. Probably he will behold it nomore. He is fully taken up in building a large seat near Dublin, at above eighty years of age ! Tu secanda marmora Locas sub ipsum funus, et sepulchri Immemor struis domos ! * In the evening I preached once more in Mr. M'Gough's avenue, and a listening multitude seriously attended. Surely there will be a harvest here also by and by, although hitherto we see but little fruit. Tues. 19. We went on through horrible roads to Newry. I wonder any should be so stupid as to prefer the Irish roads to the English . The huge unbroken stones, of which they are • For a translation of these lines see p. 311, of this volume.-EDIT. June J generally made, are enough to break any carriage in pieces. No, there is nothing equal to good English gravel, both for horses, carriages, and travellers. In the evening I preached to a numerous congregation in the large meeting-house. I believe many felt the edge of the word sharper than a two-edged sword : One consequence of which was, that our new Room would not contain the congregation even at five in the morning, but many were constrained to stand without. Between nine and ten I preached in the market-house at Dundalk. We expected a tumult; but there was none at all : Avery large congregation ofrich and poor behaved with the utmostdecency, while I enforced, "Now is theaccepted time ; now is theday of salvation." At six in the evening I preached in the Court-House at Drogheda to a crowded congregation, on, “ I saw

genteel a family. Before we reached Malmsbury, one of my horses fell lame ; so I sent my own chaise and horses directly to Bristol, and took post-chaises the rest of the day. About half-hour after four we came to Salisbury, designing to go straight forward to Southampton ; but, to our great sur- prise, there was not a post-chaise to be hired in the town. After Aug. 1787.] JOURNAL . 391 waiting some time, we were informed that noticehad been given of my preaching in the evening. I then saw the providential reason why we could not leave Sarum. The House was full enough in the evening, and great was the power of God in the midst of them . Thur. 9.-Desiring to be at Southampton as soon as possible, we took chaise at four in the morning, and (making but a short stay atRomsey) came thither between eight and nine. We found two sloops nearly ready to sail. The Captain of one promised to sail the next morning ; so we sat down content. At seven in the evening I preached in Mr. Fay's school-room, to a small, but deeply serious, congregation, on, " It is appointed unto men once to die." I believe some of these will not be forgetful hearers, but will bring forth fruit with patience. Fri. 10. At six I preached to nearly the same number, on Heb. iv. 14. In the afternoon I went with agentleman (Mr. Taylor) to hear thefamous musician that plays upon the glasses. By my appearing there, (as I had foreseen,) anheap of Gentry attended in the evening ; and I believe several of them, as well as Mr. T. himself, did not come in vain. Sat. 11.-We went on board the Queen, a small sloop, and sailed eight or nine leagues with atolerable wind. But it then grew foul, and blew a storm ; so that we were all glad to put in at Yarmouth harbour. About six Dr. Coke preached in the market-house, to a quiet and tolerably attentive congregation. The storm continuing, at eight in the morning, Sunday, 12, I preached to a much larger congregation. I had uncommon liberty of speech, and I believe some of them felt that Godwas there. At eleven we went to church. There was a tolerable congregation, and all remarkably well-behaved. The Minister

top of a high hill, (I suppose aRomanmount,) an old chapel, believed to be the first Christian church which was built in the island. From hence we had a view of the whole island, the ! pleasantest I ever saw ; as far superior to the Isle of Wight as that is to the Isle of Man. The little hills, almost covered with large trees, are inexpressibly beautiful : It seems they are to be equalled in the Isle of Guernsey. In the evening I was obliged to preach abroad, on, "Now is the day ofsalvation." I think a blessing seldom fails to attend that subject. Wed. 22. In the evening, the Room not containing the peo- ple, I was obliged to stand in the yard. I preached on Rom, iii. 22, 23 ; and spoke exceeding plain: Even the Gentry heard with deep attention. How little things does God turn to his own glory ! Probably many of these flock together, because I have lived so many years. And perhaps even this may be the means of their living for ever ! Thur. 23.-I rode to St. Mary's, five or six miles from St. Helier, through shady, pleasant lanes. None at the house could speak English, but I had interpreters enough. In the evening our large Roomwas throughly filled: I preached on, "By grace are ye saved, through faith." Mr. Brackenbury interpreted sentence by sentence ; and God owned his word, though delivered in so awkward a manner; but especially in prayer: I prayed in English, and Mr. B. in French. The houses here are exactly like those in the interior parts of Aug. 1787. 395 Wales, equal to the best farmers' houses in Lincolnshire; and the people in general are far better behaved than our country farmers in England. Fri. 24. I returned to St. Helier. The high wind in the evening prevented my preaching abroad. However, on more than the House would contain, I enforced those awful words, " It is appointed unto men once to die." I believe the word fell heavy on all that heard; and many wished to die the death ofthe righteous. Sat. 25. Having now leisure, I finished a sermon on dis- cerning the " Signs ofthe Times. " This morning I had a par- ticular conversation (as I had once or twice before) with Jean-

nation, any more than it is invention. If we mean by it a quality ofthe soul, it is, in its widest acceptation, an extraordi- nary capacity, either for some particular art or science, or for all ; for whatever may be undertaken. So Euclid had a genius for mathematics ; Tully, for oratory : Aristotle and LordBacon had an universal genius, applicable to every thing. The congregation was, as usual, large and serious. But there is no increase in the society. So that we have profited nothing 1 by having our service in the church hours, which some imagined would have done wonders. I do not know that it has donemore good anywhere in England ; in Scotland I believe it has. Tues. 6. I preached about noon at Mitcham. We preached here many years ago for some time ; but despairing of doing any good there, totally left the place. A year or two ago a spark fell upon it, which is now kindled into a flame. So that the work of God is more lively here, than in any society near London. I found more life than I expected, in the evening, among the poor people at Wandsworth, who have been long swallowed up in the cares of this world. But as theyhave a little more business, so they have more ease for their souls ; and seem determined to recover the ground they had lost. Fri. 9-. A friend offering to bear my expenses, I set out in the evening, and on Saturday, 10, dined at Nottingham. The preaching-house (one of the mostelegant inEngland)was pretty well filled in the evening. Sunday, 11. At ten we had a lovely congregation ; and a very numerous one in the afternoon. But, I believe, the House would hardly contain one half ofthose that came to it. I preached a charity sermon for the Infirmary, which was the design ofmy coming. This is not a County Infirmary, but is open to all England ; yea, to all the world ; and everything about it is so neat, so convenient, and so well ordered, that I have seen none like it in the threekingdoms. Monday, 12. In the afternoon we took coach again, and on Tuesday returnedto London. : Dec. 1787.] -Thur. 15. Even at Poplar I found a remarkable revivalof the work ofGod. I never saw the preaching-house so filled

years ago there was but one house here; now there are two or three streets ; and, as the trade swiftly increases, it will probably grow into aconsiderable town. A few years since Mr. Cowell largely contributed to the building ofa preaching-house here, in which both Calvinists and Arminians might preach : But when it was finished, the Arminian Preachers were totally excluded. Rather than go to law, Mr. Cowell built another House, both larger and more convenient. I preached there at noon to a large congregation, but to amuch largerin the evening. Several [March,1788. Clergymen were present, and were as attentive as any of the people. Probably there will be a deep work of God at this place. Sat. 22.-I breakfasted at Mr. Lister's, in Kidderminster, with a few very serious and pious friends. In the evening we had a Sunday congregation at Birmingham . Here there is a glorious increase of the work of God. The society is risen to above eight hundred; so that it is at pre- sent inferior to none inEngland, except those in London and Bristol . Sun. 23.-We were greatly straitened for room, manybeing obliged to go away. But I believe all that could squeeze in found it good to be there ; for, both in the morning and after- noon, the power ofGod was present to heal. And so indeed it was on the two following days; particularly on Tuesday even- ing, while I explained, " Seest thou how faith wrought with his works, and by works was faith made perfect ? " Wed. 26. I went on to Wednesbury, the mother-society of Staffordshire. But few of the old standers are left : I think but three, out of three hundred and fifteen. However, anew gene- ration is sprung up, though hardly equal to the former. Thur. 27.-About noon I preached at Dudley, and with much liberty of spirit ; but with far more at Wolverhampton in the evening ; the new House being sufficiently crowded. What aden of lions was this town for manyyears ! Butnow, itseems, the last will be first. Friday, 28. We came to our dearfriends at Madeley. Mrs. Fletcher's health is surprisingly mended ; and one might take her nephew for a believer of seven years' standing ; he seems so well established in the faith ofthe Gospel. The congregation was surprisingly large in the even-

as large as ever I remember it on a week-day ; and as deeply attentive as ever. Alarge number attended again at five in the morning. In the afternoon I spent some hours with the Trus- tees of Eccleshill House ; but I might aswell have talked to so many posts. In the evening we had a lovely congregation again, to whom I explained the former part ofRev. xiv. These had ears to hear ; and many of them rejoiced with joy full of glory. Sun. 4. It was not without extreme difficulty that we could get intothe church ; but it was worth all the labour. I strongly applied those words in the Epistle for the day, " The end of all things is at hand ; be ye therefore sober, andwatchunto prayer." It seemed as if the whole congregationwas moved. I believe that hour will not soon be forgotten. The concourse of people at Birstal, about four, was greater than ever was seen there before ; and the wind being very high, it was feared not half of them would be able to hear : But God was better to them than their fears. Afterwards we found that all could hear distinctly ; so, if they hear no more, I am clear of their blood. I have declared to them the whole counsel ofGod. Mon. 5.-About nine I preached to the loving people at Morley, on 1 Pet. i. 3, and then went forward to Leeds ; where (Mr. Hey having sent meword that it was not convenient for him to receive me) Mr. Floyd, and every one in his house, received me with all gladness. We had a full House in the evening. I explained and applied James ii. 22, which I suppose was never more needful to be insisted upon than it is this day. Tues. 6.-About eleven I accepted the invitation of Mr. May, 1788. ] 417 Stone, a truly pious and active man,and preached in his church atRawdon, ten miles from Leeds, to a very serious congregation, on Mark i. 15 : " Repent ye, and believe the Gospel." In the evening I preached at Otley to a lovely congregation, and at five in the morning. At four in the afternoon I preached at Pateley-Bridge; and setting out at four on Friday morning, reached Kendal that evening, (sixty-one miles,) and Whitehaven

the Scots are the best hearers in Europe ! Wed. 14.-At five I wasimportuned to preachinthepreaching- house; but such a one I never saw before. It had no windows at all : So that although the sun shone bright, we could see nothing without candles. But I believe our Lord shone onmany hearts, while I was applying those words, " I will, be thou clean." I breakfasted with poor Mr. Ashton, manyyears ago amember of our society inLondon ; but far happier now in his little cottage, than ever he was in his prosperity. When I was in Scotland first, even at a Nobleman's table, we had only flesh meat ofonekind,but no vegetables of any kind ; butnow they areas plentiful here as inEngland. NearDum- fries there are five very large public gardens, which furnish the town with greens and fruit in abundance. The congregation in the evening was nearly double to that we had the last ; and, if it was possible, more attentive. Indeed one or two gentlemen, so called, laughed at first ; but they quickly disappeared ; and all were still while I explained the worship of God in spirit and in truth. Two of the Clergy fol- lowed me tomy lodging,and gavemeapressing invitation to their houses. Several others intended,it seems, to do the same; but having a long journey before me, I left Dumfries earlier in themorning than they expected. We set out on Thursday, 15, at four ; and reached Glasgow, Friday, 16, before noon. Much of the country, as we came, is now well improved ; and the wild- erness become a fruitful field. Our new preaching-house will, I believe, contain about as many as the chapel at Bath. But O the difference ! It has the pulpit on one side; and has exactly the look of a Presbyterian meeting-house. It is the very sister of our House at Brentford. Perhaps an omen ofwhat willbe when I am gone. I preached at seven to a tolerably large congregation, and to many ofthem at five in the morning. At six in the evening they were increased fourfold; but still I could not find theway to their hearts. Sun. 18-. I preached at eleven on the parable ofthe Sower; at half-past two on Psalm 1.23 ; and in the evening on, " Now abideth faith, hope, love; these three." I subjoined a short

five feet high. The lower part contains, I believe, near a hundred places for the bodies of the Pelham family. (Owhat a comfort to the departed spirits, that their carcases shall rot above ground! ) Over this is to be a chapel. It is computed the whole building will cost sixty thousand pounds. About five we came to Grimsby ; and, the Vicar reading Prayers, I preached on the Psalm for the day, "He healeth them that are broken in heart, and giveth medicine to heal their sickness. " I think the church is near as large as that at Hull; July, 1788.] and it has not been so well filled in the memory of manbefore. Allwere seriously attentive ; many received the word with joy ; and some doubtless will bring forth fruit to perfection. Tues. JULY 1.-The Vicar again read Prayers at eleven ; and Ipreached on those words in the Second Lesson, " Lord, are there few that be saved ? " I spoke as plain as possibly I could ; butGod only can speak to the heart. The gentleman at whose house I was to lodge coming from Louth to meet me, his headstrong horse crushed his leg against agate, with such force, that both the bones were broke and came through his boot. The horse stood byhim till some countrymen came, put him into a cart, and brought him home. It is doubtful whether he will recover ; but death is no terror tohim. I preached in Louth at six, in the preaching-house ; but per- haps I had better have been in the market-place. At five in the morning the Roomwas filled ; and I spoke, as doubting whether I should see them any more. At eleven I preached at that lovely spot, Langham-Row. Although Mr. Robinson has made the chapel twice as large as itwas, yet it would hardly contain the congregation ; and most of these are in earnest to save their souls ; as well as himself, and his wife, and his sixteen children. Thur. 3.-I was going to preach at Alford, near the end of the town ; but the Gentry sent and desired me to preach in the market-place ; which I accordinglydid, to a large and attentive congregation, on, " It is appointed unto men once to die."

Thence we went to Raithby ; an earthly paradise ! How gladly would I rest here a few days : But it is not my place ! I am to be a wanderer upon earth. Only let me find rest in a better world ! At six I. preached in the church to such a congregation as I never saw here before ; but I do not wonder if all the country should flock in hither, to a palace in the midst of a paradise. Fri. 4-. I set out early from Raithby, and at eight preached in Horncastle. My design was, to have preached seriously ; for which purpose I chose that text, " The harvest is past, the summer is ended, and we are not saved ; " but I was turned, I knew not how, quite the other way, and could preach scarce anything but consolation. I believe this was the very thing which the people wanted ; although I knew it not. We reached Lincoln about twelve. A verynumerous congre- gation of rich and poor were quickly assembled. I preached REV. J. WESLEY'S [July, 1788. below hill, in Mrs. Fisher's yard ; a large andcommodious place. From the quietness of the people one might have imagined that we were in London or Bristol. Indeed the dread of the Lord was on every side ; and surely his power was present to heal. In the evening I preached in our new House at Gainsborough, which was crowded sufficiently. I spoke strong words, on, " Now is the accepted time; " which seemed to sink deep into the hearts of the hearers. Saturday, 5. In the evening I preached at Owstone, to such a congregation, both for number and seriousness, as I hardly ever saw here before. Afterwards I took a view of what was lately the glory of the town,-the great mansion-house built by the late Mr. Pinder's father, when I was a little child. His grandsonhas left it desolate and without inhabitant, has taken away all the pictures and furni- ture, blocked up the windows, and cut down the fine rows of trees which formed the avenue ! So fleets the comedy of life away. Sun. 6. At eight we had such another congregation as that in the evening ; to which I expounded that comfortable scripture,

of faith and love, and zealous ofgood works. I preached both in the evening and the next morning with the demonstration of the Spirit ; and all the congregation, rich and poor, appeared to be sensible of it. Saturday, 16. We had an easy journey to Brecon, where I preached in the evening. Sunday, 17. I preached in the Room at eight, on the fruit of the Spirit. In the evening I preached in the spacious Town- Hall, so filled as it had never been before. I think there is a little company here that are truly alive to God. Monday, 18. Iwent on to Carmarthen, and preached at six, on 2 Cor. v. 19; and again at five in the morning, Tuesday, 19, when the Room was well filled. A servant of Mr. Bowen's came early in the morning, to show us the way to Llyngwair : And itwas well he did; for I do not know that we could otherwise have found our way thither. We met (as I expected) with ahearty welcome. At five I preached in Newport church, to a large congregation, and with a greater prospect of doing good than ever I had before We passed an agreeable evening at Llyngwair. Wednesday, 20. I went to Tracoon, one of the most venerable seats in Great Britain. The good old house is buried in woods and mountains, having no resemblance to any place I have seen. It is just suited to the good old Admiral, with his four maiden sisters ; the youngest ofwhom, I suppose, has lived more thanseventy years. I preached at twelve, and in the afternoon went on to Haverford- west. The Room was filled sufficiently, and I could not but believe God will build up the waste places. Thur. 21. The Roomwaswell filled at five. Finding there had been no discipline here for some time, I determined to begin at the foundation, and settle every thing. So I first visited and regulated the classes, then restored the bands,which had been totally neglected, and then gave directions for meeting the Leaders both of bands and classes. After preaching in the evening, I met the society, and gave them awarm exhortation, -to set out anew . I trust they will ; and all the present Preachers, I am persuaded,will neglect nothing. Fri. 22.-I went to Pembroke. Here, likewise, not one Aug. 1788.] 435

Tues. DECEMBER 2.-I went to Chatham, and preached in theevening, on, " Wewalk by faith, not by sight. " Wednesday, 3. I went to Sheerness, where the society is considerably increased since I was here before. Thursday, 4. At noon I preached at Faversham, where, after a long winter, the seed seems to be springing up. The congregation was very large, and deeply attentive. In the evening I preached in the new House at Brompton. I had not preached there between thirty and forty years ; and there is now a fair prospect here also. Friday, 5. I returned to London. Mon. 8. I had the pleasure of meeting an old friend, who gaveme a pleasing account of the glorious death of his mother, which had made so deep an impression upon him that he was almost persuaded to be a Christian. Wednesday, 10, and the following days, I corrected my brother's posthumous poems ; being short Psalms, (some few excepted,) [hymns) on the four Gospels, and the Acts of the Apostles. They make five volumes in quarto, containing eighteen or nineteen hundred pages. They were finished April 25, 1765. The revisal finished, April 24, 1774. A second revisal finished, January 26, 1777. A third revisal finished, February 20, 1780. A fourth revisal finished. Afifth revisal finished. 442 REV. J. WESLEY'S [Dec. 1788. Asixth revisal finished. A seventh revisal finished. The last revisal finished, May, 1787. Many of these are little, ifany, inferior to his former poems, havingthe samejustness and strength of thought, with the same beauty of expression ; yea, the same keenness of wit on proper occasions, as bright and piercing as ever. Mon. 15. In the evening I preached at Miss Teulon's school in Highgate. I think it was the coldest night I ever remember. The house we were in stood on the edge of the hill, and the east wind set full in the window. I counted eleven, twelve, one, and was then obliged to dress, the cramp growing more and more violent. But inthemorning, not only the cramp was gone, but likewise the lameness which used to follow it. About this time I was reflecting on the gentle steps whereby age steals upon us. Take only one instance. Four years ago my sight was as good as it was at five-and-twenty. I then began

the evening on Luke iv. 18. All the congregation were, for the present, much affected : With many, I trust, the impression will continue. Fri. 15. We set out at five ; and between three and four reached Castlebay. In the evening I preached at Killchrist, to so large a congregation that I was obliged to preach abroad, though it rained all the time. As I had not been well for some days, this did me no good; but I held up till Saturday, 16, when we came to Ballinrobe, and then gave up, and let another preach. After a very uneasy night, on Sunday, 17, I went on to Castlebar, and, finding myself much better, preached in the evening to a lovely congregation. But I was obliged to let Joseph Bradford preach in the morning, on Monday, 18. Being stronger in the evening, I preached again, and met the earnest society, increasing both in number and grace. Tuesday, 19. Retiring to a friend's house about a mile from the town, I took afull account of the late wonderful affair of Mr. F-d. Mr. GeorgeRobert F -d, at his first settling near Castlebar, about the year 1776, made himselfvery popular ; but, meantime, his pride was excessive; affirming that, being the head ofthe Des- mond family, he was the premier Nobleman of Ireland. There- fore he expected that all the country should submit to him : Hence he fell into disputes with his father; and by turns with his brother ; and kept his neighbours in perpetual alarm. In 1779, when volunteering began, he raised a Company, which was wholly subject to him. Soon after he engaged Patrick Randal M'Donald, a relation, as a Captain in his Company ; but not long after, a dispute arose between them, relative to the driving ofsome cattle. Mr. M'D., being informed that Mr. F. intended violence to him, placed some men near his own house ; and ordered them, if he approached the house, to fire. Mr. F. approaching, one of them did fire ; which killed his horse, and wounded him in the knee and leg. On this he prosecuted Mr. M'D. at the following Assizes ; but, after a full hearing, hewas acquitted. Another matter of contention soon ensued: Mr. M'D., being an Attorney, was employed against Mr. F., and carried the suit.

found the society in peace ; but nearly at one stay. I endea- voured to stir up both them and the congregation, in the even- ing, to go on to perfection. Tuesday, DECEMBER 1. I called on Mr. Dornford, and found he kept his bed, being ill of a stubborn ague ; but it came no more. At noon I preached in the new preaching-house at Mitcham ; and examined the little earnest society, almost all rejoicing in the love of God. I then retired to the lovely family at Balham. [Dec. 1789. Here I had leisure on Tuesday, Wednesday, and Thursday, to consider throughly the account of the Pelew Islands. It is ingenious ; but I esteem it a dangerous book, which I cannot believe, if I believe the Bible ; for the direct tendency of it is to show, that the Bible is quite needless ; since if menmay be as virtuous without revelation as with it, then it is quite super- fluous ; then the fable of Jesus Christ, and that of Mahomet, are equally valuable. I do not say that Mr. Keate, much less Captain Wilson, designed to inculcate this consequence ; but it necessarily follows, ifyou believe the premises. I cannot believe there is such a Heathen on earth as Abba Thulle ; much less such a heathen nation as are here painted. But what do you think of Prince Lee Boo ? I think he was a good-natured, sensible young man, who came to England with CaptainWilson, and had learned his lesson well ; butwasjust as much a Prince, as Tomo Chachi was a King. Mon. DECEMBER 7.-I went to Chatham, and preached, as usual, to far more than the House could contain : And it is no wonder, considering that the spirit and behaviour of the people confirm the doctrine they hear. Tuesday, 8. We took a walk in the dock-yard. In the evening I preached in the elegant House at Brompton ; but it is already far too small. The peo- ple flock in on every side, to hear peacefully the Gospel. Thur. 10. I returned to London, and preached at the new chapel. Sun. 13.-Feeling much concern for poor backsliders, I endeavoured to explain and apply the concluding words of the parable ofthe Prodigal Son : " This thy brotherwas dead, and

evening was exceeding solemn ; as indeed it generally is. Sun- day, 14. I preached a sermon to the children at West-Street chapel. They flocked together from every quarter ; and truly God was in the midst of them, applying those words, " Come, ye little children ; hearken unto me; and I will teach you the fear of the Lord." Tues. 16.-I retired to Balham for a few days, in order to finish my sermons, and put all my little things in order. Thur. 18.-I preached once more at poor Wandsworth. The Housewas more crowded than it has been for several years; and I could not but hope that God will once more build up the waste places. Friday, 19. I preached to a large audience at Chelsea; and examined the little society, who do not decrease ; but rather grow in grace, and strengthen each other's hands. Sun. 21. I preached to the children at the new chapel ; and I believe not in vain. Monday, 22. We had a comfortable opportunity at West-Street ; and another on Tuesday evening at the new chapel, where we had also a solemn meeting of the Leaders. I submitted to importunity, and once more sat for my picture. I could scarce believe myself;-the picture ofone in his eighty-seventh year ! 480 REV. J. WESLEY'S [March, 1790. Wed. 24. I preached once more at Wapping, to a crowded audience ; and the next evening at the new chapel , throughly filled. Friday, 26. I preached at Rotherhithe, where also there is lately a remarkable revival of the work of God. Saturday, 27. I dined at Mr. Baker's, one of the Sheriffs of London ; a plainman, who still lives in an inn-yard ! In the evening I had such a congregation at Snowsfields, as has not been seen there before for many years. Afterwards I met the penitents for the last time. They quite filled the Room ; and God was in the midst ofthem . Sun. 28. We have not had such a congregation at the new chapel since the renewal of the covenant ; nor such a blessing : The hearts of the people were like melting wax. Most of them were in tears ; and I trust they will not soon forget the exhort- ation which was then given them .

were risen with him to set their affections on the things above. May, 1790.1 Here I met with one ofthe most extraordinary phenomena that I ever saw, or heard of:-Mr. Sellers hasin his yard a large New- foundland dog, and an old raven. These have fallen deeply in love with each other, and never desire to be apart. The bird has learned the bark of the dog, so that few can distinguish them. She is inconsolable when he goes out ; and, if he stays out a day or two, she will get up all the bones and scraps she can, and hoard them up for him till he comes back. Wed. 7.-About eleven I preached at Warrington. The chapel was well filled with serious hearers ; but the great con- gregationwas at Liverpool. If those without were added to those within, I believe it would have exceeded even that at Manchester ; and surely the power of God was present with them also. Thur. 8. Such another congregation we had on Thursday, among whom were many that had never been there before. They seemed utterly amazed when I explained, “ Now faith is the evidence of things unseen." I believe many were then con- vinced ; but, alas, how soon will that conviction die away ! Fri. 9. We went to Wigan, for many years proverbially called, wicked Wigan : But it is not now what it was : The inha- bitants in general have taken a softer mould. The House in the evening was more than filled ; and all that could get in seemed to be greatly affected, while I strongly applied our Lord's words , " I will ; be thou clean." Saturday, 10. I crossed over to North- wich, and again found the wisdom ofjudging nothing before the time. The removal, which I used to ascribe to caprice, I find was the effect of necessity. Awretched man, who had persuaded his father-in-law to give the staff out of his own hands, now abridges him of half his five hundred ayear ; and has the con- science to take fifty pounds a year out of the remainder, for the board of his son, apprenticed to him. In the evening I preached in the lovely House at Bolton, to one of the loveliest congrega- tions in England; who, by patient continuance in well-doing,

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

in tears, asked, " Are those tears of serious joy ?" She said, " Ofjoy ! " on which they wept together. From that hour she felt no pain, but enjoyed perfect health. I think our Lord never wrought a plainer miracle, even in the days of his flesh. In the evening I preached onc emore at Rye ; and the word did not fall to the ground. In the morning we left this loving, well united people, and dined at Sevenoaks. After dinner, we spent an hour in the Duke of Dorset's house. I could not but observe some change for the worse here. The silk covers are removed from several of the pictures,particularly that of Count Ugolino and his sons; and it is placed in aworse light ; so that I could hardly discern the little boy that, when he saw his father Oct. 1790.1 497 gnawing his own arm for anguish, cried out, " Papa, if you are hungry, do not eat your own arm, but mine." The preaching- house was filled in the evening with people,and with the pre- sence of God. Sat. 9-. We returned to London. Monday, 11. I went on to Colchester, and still found matter of humiliation. The society was lessened, and cold enough; preaching again was discon- tinued, and the spirit of Methodism quite gone, both from the Preachers and the people : Yet we had awonderful congregation in the evening, rich and poor, Clergy and laity. So we had likewise on Tuesday evening. So that I trust God will at length build up the waste places. Wed. 13. We set out early, but found no horses at Cob- dock ; so that we were obliged to go round by Ipswich, and wait there half an hour. Nevertheless, we got to Norwich between two and three. In the way we read Captain Carrel's Travels, admirably well wrote, and giving, I believe, a just account of the interior parts of North-America. Here is no gay account of the Islands of Pelew, or Lapita, but a plain relation ofmatter of fact. Surely eastern and western savages are much alike ; and some good might be found in the east as well as the west. But to see nature in perfection, either at Pelew, or else- where, we need only look on the savages at Fort-William Henry,

Marriott, Stock-Broker, all of London, in trust, for the general Fund of the Methodist Conference, in carrying on the work of God, by Itinerant Preachers ; on condition that they permit the following Committee, Thomas Coke, James Creighton, Peard Dickenson, Thomas Rankin, George Whitfield, and the London Assistant, for the time being, still to superintend the printing- press, and to employ Hannah Paramore and George Paramore, as heretofore ; unless four of the Committee judge a change to be needful. I give the books, furniture, and whatever else belongs to me, in the three houses at Kingswood, in trust, to Thomas Coke, Alexander Mather, and Henry Moore, to be still em- ployed in teaching andmaintaining the children of poor Travel- ling Preachers . I give to Thomas Coke, Doctor John Whitehead, and Henry Moore, all the books which are in my study and bed- chamber at London, and inmy studies elsewhere, in trust, for the use of the Preachers who shall labour there from time to time. I give the coins, and whatever else is found in the drawer of my bureau at London, to my dear grand-daughters,Mary and Jane Smith. I give all my manuscripts to Thomas Coke, Doctor White- head, and Henry Moore, to be burned or published as they see good. I give whatever money remains inmy bureau and pockets, at my decease, to be equally divided between Thomas Briscoe, William Collins, John Easton, and Isaac Brown. I desire my gowns, cassocks, sashes, and bands, may remain in the chapel for the use of the Clergymen attending there. I desire the London Assistant, for the time being, to divide the rest of mywearing apparel between those four of the Travel- ling Preachers that want it most ; only my pelisse I give to the Rev. Mr. Creighton ; my watch to my friend Joseph Bradford ; my gold seal to Elizabeth Ritchie. I give my chaise and horses to James Ward and Charles Wheeler, in trust, to be sold, and the money to be divided, one half to Hannah Abbot, and the other to the members of the select society. Out of the first money which arises from the sale of books, I bequeath to my dear sister, Martha Hall, (if alive,) forty pounds ; to Mr. Creighton aforesaid, forty pounds ; and to the Rev. Mr. Heath, sixty pounds.

the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God's Holy Word ; and upon further trust, that the said respective Trustees, and the survivors of them, and theirheirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid ; and after the decease of the sur- vivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being forever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid : And whereas divers persons have, in like manner, given or conveyed many chapels, with messuages and dwelling- houses, or other appurtenances, to the same belonging, situate in various parts ofGreat Britain, and also in Ireland, to cer- tain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley) : And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messuages, dwelling-houses, or appurtenances, before-mentioned, as ofthe donors of the said other chapels, with the messuages, dwelling- houses, or appurtenances, to the same belonging, given or con- veyed to the like uses and trusts, to explain thewords , " Yearly Conference of the people called Methodists," contained in all

To Richard Boardman () Date: NEAR LONDON, January 12, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--I rejoice to hear so good an account of the work of God and of my dear friends Mr. and Mrs. 'Smith. I believe I shall send you a man after your own heart, a stanch, sensible, solid man, and one that I trust is a living witness of the grand Christian doctrine. Our little books you should spread wherever you go. Reading Christians will be knowing Christians. My health (blessed be God) is perfectly restored.--I am Your affectionate friend and brother.

To Mary Bishop Date: LONDON, February 4, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--If you never wrote, if you forgot me quite, I should still love you with a love of esteem. But I am not content with this. I want to come nearer. Meet me half-way, and I shall still love you with a love of friendship. Although I am thoroughly persuaded that those reasonings are in a great measure from a preternatural cause, and therefore chiefly to be resisted by continuing instant in prayer, yet I think Christian prudence not only permits but requires you to add other means to this. That which I would especially recommend is reading, particularly Pascal's Thoughts (in the Christian Library) and the first two tracts in the Preservative against Unsettled Notions in Religion. These temptations are permitted to give you a deep and lasting conviction of the littleness and weakness of your own understanding, and to show you the absolute need wherein you stand of continual light as well as power from on high. That ' the regulation of social life is the one end of religion' is a strange position indeed. I never imagined any but a Deist would affirm this. If that good man Mr. D---- did, I suppose it must be a slip of the pen; for he could not but know that the love, without which, St, Paul affirms, all we do profits us nothing, is that humble, meek, patient love of our neighbor, which supposes and flows from the love of God. A degree of reasoning you certainly may and ought to use, only joined with humility and prayer. But what you more immediately want is faith. Believe, and thou shalt be saved into perfect peace.--I am, my dear sister, Yours affectionately.

To Robert Costerdine Date: BIRMINGHAM, March 26, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR ROBERT,--I refer to you an important affair, which I trust God will give you wisdom to determine. Richard Condy accuses Samuel Woodcock, I hope without sufficient grounds. As soon as possible hear them face to face, and send me your judgement to Manchester. I expect to be there on Saturday, April 6, and on Sunday, April 21 (as well as the three days following), at Leeds. If you judge Brother Woodcock is not guilty, pray write to any preacher in Yorkshire in my name to change places with him. And whatever you do, do quickly!--I am, dear Robert, Your affectionate friend and brother.

To Mary Bishop Date: ROCHDALE, April 17, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--Mr. Jones's book on the Trinity is both more clear and more strong than any I ever saw on that subject. If anything is wanting, it is the application, lest it should appear to be a merely speculative doctrine, which has no influence on our hearts or lives; but this is abundantly supplied by my brother's Hymns. After all the noise that has been made about mysteries, and the trouble we have given ourselves upon that head, nothing is more certain than that no child of man is required to believe any mystery at all. With regard to the Trinity, for instance, what am I required to believe Not the manner wherein the mystery lies. This is not the object of my faith; but the plain matter of fact, ' These Three are One.' This I believe, and this only. Faith is given according to our present need. You have now such faith as is necessary for your living unto God. As yet you are not called to die. When you are, you shall have faith for this also. To-day improve the faith which you now have, and trust God with to-morrow.

To Ann Bolton Date: EDINBURGH, May 28, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--I had the pleasure of yours last night at my return from the North. Indeed, I was in pain for you; I was afraid of your being quite laid up. If you drank a cup of beef-tea twice or thrice a day, I believe it would strengthen you. I desire Mr. Valton or one of the other preachers will be so kind as to go to the Foundery and bring my grey horse down to Witney. Till the middle of June I am to be in or near New-castle-upon-Tyne; afterwards I shall be at York. Everywhere I am, with the tenderest regard, my dear Nancy, Your affectionate brother. If possible, you should ride every day.

To Christopher Hopper Date: EDINBURGH, May 28, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--You did exceeding well in writing to the Mayor. I believe he will not burn his fingers again. I have found one that I think would serve Mrs. Wagner as an upper secant. But she is not willing to engage till she knows what she is expected to do. Send me word to Newcastle. Pray tell Michael Fenwick that I am to be at Sheffield not on the 23rd but the 19th of July.--I am, with love to Sister Hopper, Your affectionate friend and brother.

To Alexander Knox Date: EDINBURGH, May 28, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR ALLECK,--I received yours a day or two ago at my return from the North of Scotland...I judge your disorder to be but partly natural and partly divine; the gift of God, perhaps, by the ministry of angels, to balance the natural petulance of youth; to save you from foolish desires; and to keep you steady in the pursuit of that better part which shall never be taken from you. Whether you have more or less sorrow, it matters not; you want only more faith. This is the one point. Dare to believe; on Christ lay hold; see all your sins on Jesus laid, and by His stripes you are healed. Very probably, if I live, I shall be detained in London great part of next summer. Look up! Is not health at hand, both for soul and body! You have no business with fear. It is good for nothing. We are ' saved by hope.' . . .--I am, my dear Alleck, Yours affectionately.

To Isaac Andrews Date: SCARBOROUGH, June 24, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- You misunderstood me. I never said or thought that every one who lives and died a Calvinist is damned. I believe thousands who lived and died in that opinion are now in Abraham's bosom. And yet I am persuaded that opinion has led many thousands to hell.--I am Yours affectionately.

To Dr. Ford Date: LONDON, August 10, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR SIR,--I am a little surprised that so odd a design should enter into the head of any of our preachers without having consulted either me or the Assistant. It was a kind Providence that interposed. I believe there is no danger that any other of our preachers should make such attempt any more than Mr. Peacock, who is now removed into another circuit. I have frequently observed that, when prejudice has arisen in a place to such an height that it seemed nothing could withstand it, it has swiftly subsided, almost without any visible means. And this was a fresh proof that the hearts of all men are in the hands of God, and that He turneth them as the rivers of water. Although you do not immediately see the fruit of your labor, this is no reason for being discouraged. Our Lord may permit this, to convince you the more thoroughly that the help which is done upon earth He doeth it Himself. Perhaps when there is least appearance a flame will suddenly break out, and you shall see the day of His power. Commending Mrs. Ford and you to His tender care, I am Your affectionate friend and brother.

To Francis Wolfe Date: LONDON, October 25, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR BROTHER,--The remark you make is perfectly just. Nothing will so effectually stop the plague of Calvinism as the preaching salvation from all sin and exhorting all to expect it now by naked faith. Let Brother Wright and all of you be diligent in this and in visiting all our Societies (where it is possible) from house to house. To be all in earnest in the whole work of God is the best prevention of all temptations.--I am Your affectionate friend and brother.

To Hannah Ball Date: LONDON, November 30, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--By the account you give, about a fourth part of those near you that were saved from sin stand fast after a trial of several years in that glorious liberty. Of those who received the blessing here in 1762 and 1763, I fear we have hardly a sixth part that have not been moved from their steadfastness. Whereas out of two-and-twenty who received it in Bristol, seventeen or eighteen, I think, retain it to this day. I should imagine most of those who have the advice and example of Mr. Valton would be in earnest: I mean, if he is of the same spirit he used to be; and I hope he does not go backward but forward. But there is something in the increase and decrease of the work of God among a people which all our wisdom cannot account for. However, we are to go on! We cannot stand still or turn back. There is the prize before us.--I am, my dear Hannah, Your affectionate brother.

To Mary Bishop Date: BRISTOL, March 15, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR SISTER,--It does not appear to me that you ought on any consideration to give up the privileges you mention. Neither do I apprehend that you would be more useful in a boarding-school than you are in your present station. I cannot, therefore, advise you to relinquish it. You have now a large field of action: you have employment enough, both temporal and spiritual; and you have ease enough. Abide in your calling. The pious young woman whom I particularly lament over does not live at Bath, but Bristol. But I cannot help her; she allows my premises, but holds fast her own conclusion. Oh who can bear riches! Who can gain money without in some measure losing grace! I verily believe, if she was as poor as you, she would be as advisable. Our Church Catechism is utterly improper for children of six or seven years old. Certainly you ought not to teach it them against your own judgement. I should imagine it would be far better to teach them the short catechism prefixed to the Instructions for Children. [See letter of Feb. 23 1773.] Mr. Floyd [John Floyd, an apothecary and surgeon, was an itinerant from 1770 to 1782, when he settled as a doctor in Halifax and then in Leeds. He died in 1798. See Journal, vi. 350; Atmore’s Memorial, pp 142-4.] thought I had better preach at two on Friday than at twelve. So I propose dining at Mr. Brittain's on my way. I think you might venture to write a little more than once a quarter to, my dear sister, Your affectionate friend and brother.

To Lady Maxwell Source: The Letters of John Wesley (1777) Author: John Wesley --- NEWCASTLE-UPON-TYNE, May 3, 1777. MY DEAR LADY,--The new chapel which we are now building in London requires much of my attendance there, so that I cannot conveniently be absent more than two Sundays together. Accordingly, when I set out, I fixed Saturday, the 19th instant, for my return; and ordered notice to be given of my design to meet the classes the week following. I cannot therefore have the pleasure of seeing you now; which, if it could be, I should greatly desire. I love your spirit; I love your conversation; I love your correspondence: I have often received both profit and pleasure thereby. I frequently find a want of more light; but I want heat more than light. And you have frequently been an instrument of conveying this to my soul, of animating me to run the glorious race. I trust you find no decay in your own soul, but a still increasing rigor. Some time since, you enjoyed a measure of that great salvation, deliverance from inbred sin. Do you hold fast whereunto you had attained, and still press forward, to be filled with all the fullness of God? There is the prize before you l Look up, believe, and take all you want! Wishing you the whole gospel blessing, I remain, my dear Lady, Your ever affectionate servant. I hear Sister Gow is gone hence. Did she go in triumph or only in peace?

To Alexander Knox Date: BRISTOL, July 29, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR ALLECK,--I am just returned from a journey through Monmouthshire and other parts of Wales. No: God has not forgotten you. You must not say, ' He hideth away His face, and He will never see it.' Surely God hath seen it; and He cannot despise the work of His own hands. But He frequently delays giving bodily health till He heals soul and body together. Perhaps this is His design concerning you. But why do not you go to the salt water? If you are short of money, let me have the pleasure of assisting you a little. Meantime I give you a word for your consideration,--' Why art thou so heavy, O my soul? and why art thou disquieted within me? O put thy trust in God! I shall yet give Him thanks, who is the help of my countenance, and my God.' Peace be with all your spirits!--I am Yours affectionately.

All you can do now, if you are ever so willing, is to unsay what you have said. For instance, you have said over and over that I have lived in adultery these twenty years. Do you believe this, or do you not? If you do, how can you think of living with such a monster. If you do not, give it me under your hand. Is not this the least you can do?

To Alexander Clark Source: The Letters of John Wesley (1777) Author: John Wesley --- BRADFORD-[UPON-AVON], September 9, 1777. MY DEAR BRETHERN, [This letter was sent to Clark for himself and the other leaders.] --It is certain our preachers have a right to preach our doctrines, as my lady’s have to preach theirs. None can blame them for this. But I blame all even that speak the truth otherwise than in love. Keenness of spirit and tartness of language are never to be commended. It is only in meekness that we are to instruct those that oppose themselves. But we are not allowed upon any account whatever to return evil for evil or railing for railing. I have desired Mr. Boardman to be in Dublin as soon as possible. I believe you know his spirit. He is a loving, peaceable man. Meantime in your patience possess ye your souls.--I am, my dear brethren, Your affectionate brother.

You certainly did right in casting in your lot among the people of God. But it is no wonder that you are tempted concerning it. However, that matter may be made easy. Agree upon a time when Sister King may meet Mrs. Blachford, Mrs. Shiels, and you by yourselves. I believe you will then find no difficulty in speaking. And it will be a blessing to your soul. You have set your hand to the plough: see that you look not back; neither you nor my dear Mr. Smyth. Go on; run, and never tire, till we meet in our Father's house.--I am, my dear sister, Yours in tender affection.

To Joseph Benson Date: LONDON, December 8, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR JOSEPH,--Undoubtedly Bishop Newton's book on the Prophecies is well written. [Thomas Newton, Bishop of Bristol 1761-82, Dean of St. Paul's 1768, See letter of March 10, 1763.] And he is certainly a man of sense and of considerable learning. This he has shown in what he writes on the Revelation. But with regard to the passage you mention I cannot agree with him at all. I believe the Romish antichrist is already so fallen that he will not again lift up his head in any considerable degree. The Bishop of Rome has little more power now than any other of the Italian Princes. I therefore concur with you in believing his tyranny is past never to return. But there is no comparison, either as to sense, learning, or piety, between Bishop Newton and Bengelius. The former is a mere child to the latter. I advise you to give another serious and careful reading .to that extract from his comment on the Revelation which concludes the Notes. There you have one uniform consistent [view] far beyond any I ever saw. And I verily believe the more deeply you consider it the more you will admire it. Does any one deny that a kite is bigger than a lark, or that Ogilvie has written a larger book than Virgil? And certainly there are larger magazines than ours; but it does not follow that they are better. Ours is reduced to half the price, and will contain forty-eight pages, which is the usual number for sixpence. We are called to propagate Bible religion through the land--that is, faith working by love, holy tempers and holy lives. Let us do it with our might!--I am, dear Joseph, Your affectionate friend and brother.

To Miss March Date: NEAR LONDON, December 10, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- You do not at all understand my manner of life. Though I am always in haste, I am never in a hurry'; because I never undertake any more work than I can go through with perfect calmness of spirit. It is true I travel four or five thousand miles in a year. But I generally travel alone in my carriage, and consequently am as retired ten hours in a day as if I was in a wilderness. On other days I never spend less than three hours (frequently ten or twelve) in the day alone. So there are few persons in the kingdom who spend so many hours secluded from all company. Yet I find time to visit the sick and the poor; and I must do it, if I believe the Bible, if I believe these are the marks whereby the Shepherd of Israel will know and judge His sheep at the great day; therefore, when there is time and opportunity for it, who can doubt but this is matter of absolute duty? When I was at Oxford, and lived almost like an hermit, I saw not how any busy man could be saved. I scarce thought it possible for a man to retain the Christian spirit amidst the noise and bustle of the world. God taught me better by my own experience. I had ten times more business in America (that is, at intervals) than ever I had in my life. But it was no hindrance to silence of spirit.

'I heard,' you say, 'Mr. Whitefield say at the Tabernacle, in the presence of five or six ministers, a little before he left England the last time.' Who, then, can doubt the truth of what follows For here is chapter and verse! Here both the time, the place, and the persons present are specified. And they ought to be, seeing the crime alleged is one of a very heinous nature. Many a man has been justly sentenced to death for sins which in the sight of God were not equal to this. The point, therefore, requires a little more examination. And, first, I desire to know what are the names of those five or six ministers and which of them heard Mr. Whitefield say, 'When I went abroad' (in 1741) 'I delivered thirty thousand people into the hands of you and your brother' Thirty thousand people! Whence did they come Did they spring out of the earth Why, there were not at that time five thousand Methodists in England or in the world. The Societies in London, Bristol, and Kingswood (the only ones I had) contained fourteen or fifteen hundred members. I believe not so many were in his Societies. But, were they fewer or more, they were nothing to me. He never entrusted me with them. He never delivered into mine or my brother's hands either his Society at the Tabernacle in London, or that in Bristol, or in Kingswood, or any other place whatever. He never delivered (that I remember) one single Society into my hands. I bless God I needed it not. I did not need to build upon another man's foundation. A dispensation of the gospel was given me also; and my labor was not in vain. I was constrained to cry out (and you yourself used the same words to God in my behalf), - O the fathomless love Which has deigned to approve And prosper the work of my hands! With my pastoral crook I went over the brook, And, behold I I am spread into bands!

To Alexander Knox Date: DUBLIN, April 2, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR ALLECK, - I came hither this morning, after a rough passage, from Liverpool; and purpose (if God continue my life and health) to be with you at Londonderry on Friday, May 28. It is right to know ourselves, but not to stop there, as you are apt to do. This is only of use if it leads us to know Him that loves and saves sinners; and, I doubt not, He will save you. Trust Him, and you shall praise Him. I hope my dear Sally has not forgotten me. Peace be with all your spirits! - I am, dear Alleck, Yours affectionately.

To Thomas Wride Date: NEAR MARYBOROUGH, April 20, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR TOMMY, - I do not remember J. Woodcock. But if the accout you give of her be just (and I have no reason to believe the contras), I cannot see any objection to your choosing her; although you do well not to depend upon her brother, for his humor may easily change. Whatever you do should be done with much prayer, as the matter is of no small importance. - I am, dear Tommy, Your affectionate brother. I hope the 'Sword-drawer' is not a preacher.

To Alexander Knox Date: KILREA, June 5, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR ALLECK, - I advise you, 1. Never sit up later than ten. 2. Never rise later than six. 3. Walk at least an hour daily in the open air: if it rains all day, in the dining-room. . . . . . 7. Spend the first hour in the morning and from five to six in the evening in private prayer and reading the Scriptures in order, with the Notes and any other closely practical book. 8. Spend some time afterwards in the morning in reading Bishop Pearson or any other book of divinity; and spend more or less time in the afternoon in reading history, poetry, or philosophy. 9. Trust in God. Resist every distrustful thought the moment it is injected. God is on your side. Believe not the old murderer who tells you the contrary. Write all your mind to me from time to time. I hope you will all find a blessing when you meet on Sunday. Peace be with all your spirits! - I am Yours affectionately.

To Alexander Knox Date: DUBLIN, July 11, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR ALLECK, - It is a natural effect of your bodily weakness and of the turn of your mind that you are continually inclined to write bitter things against yourself. Hence you are easily persuaded to believe him that tells you that you 'are void of every degree of saving faith.' No; that is not the case. For salvation is only by faith; and you have received a degree of salvation. You are saved from many outward sins - from the corruption that overspreads the land as a flood. You are saved in a degree from inward sin; from impenitence, for you know and feel yourself a sinner. You are saved in a degree from pride; for you begin to know yourself poor and helpless. You are saved from seeking happiness in the world: this is not a small thing. O praise God for all you have, and trust Him for all you want ! Peace be with your spirits! - I am, dear Alleck, Yours affectionately.

To Mrs. Johnston, Annandale, Lisleen Date: DUBLIN, July 12, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR SISTER, - Our friends in London are by this time pretty well recovered from their panic. They will no more be afraid of my going into the South of Ireland than into the South of England. The truth is, God allots us health or sickness, ease or pain, just as He sees one or the other is best for us. Mr. Abraham is exceedingly happy, and I believe will be exceedingly useful. I do not despair of Mr. Creighton. [See letters of Dec. 23, 1777, and Sept. 29, 1779.] His heart seems entirely with us. If they thrust him out, I will take him in. Peace be with you and yours. - I am, my dearest sister, Affectionately yours as ever.

To Samuel Tooth Date: BRISTOL, October 1, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR SAMMY, - I took it for granted that you had seen the plan of the houses [See previous letter.] drawn by Mr. Peacock. We had it, and agreed to it some months ago. In this both the elevation and everything else 'is marked. Pray go to Mr. Matthews as soon as you receive this, and tell him I desire he would show you the plan. I think it was he that brought it to us. You may, if you please, show him this letter. I believe the elevation of the houses is also specified in our lease from the City. On Friday the 9th instant I hope to be at the Foundry; where you may meet Your affectionate brother.

But, to speak freely, I myself find more life in the Church prayers than in the formal extemporary prayers of Dissenters. Nay, I find more profit in sermons on either good temper or good works than in what are vulgarly called gospel sermons. That term is now become a mere cant word. I wish none of our Society would use it. It has no determinate meaning. Let but a pert, self-sufficient animal, that has neither sense nor grace, bawl out something about Christ and His blood or justification by faith, and his hearers cry out, 'What a fine gospel sermon!' Surely the Methodists have not so learnt Christ. We know no gospel without salvation from sin. There is a Romish error which many Protestants sanction unawares. It is an avowed doctrine of the Romish Church that 'the pure intention of the minister is essential to the validity of the sacraments.' If so, we ought not to attend the ministrations of an unholy man; but, in flat opposition to this, our Church teaches in the 28th Article that 'the unworthiness of the minister does not hinder the validity of the sacraments.' Although, therefore, there are many disagreeable circumstances, yet I advise all our friends to keep to the Church. God has surely raised us up for the Church chiefly that a little leaven may leaven the whole lump. I wish you would seriously consider that little tract Reasons against a Separation from the Church of England. [See Works, xiii. 225-32; Green's Bibliography, No. 201; and letters of July 7, 1777.] These reasons were never answered yet, and I believe they never will be. I am glad you have undertaken that labor of love, and I trust it will increase both your spiritual and bodily health. - I am, my dear Miss Bishop, Yours very affectionately.

To Captain Richard Williams Date: LONDON, December 30, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR BROTHER, - The January Magazine was filled up before yours came. Because I do not care to depend on myself alone, I usually submit all the verses which are sent me to the judgment of my brother and the other preachers that are with me. And whatever they agree is proper I publish as soon as convenient. It seems to me the 'Address to the Watchman' may be of general use. I believe it will be published in one of the following magazines. [The letter on Dueling appeared in March. See Arminian Mag., 1779, pp. 146-8; and letters of Sept. 13, 1774 (to him), and Feb. 25, 1783 (to Joseph Taylor).] I am Your affectionate brother.

To Kitty Warren Date: LONDON, January 14, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - Let poor Charles Maund's follies die and be forgotten! It is well you have no more to do with him. It seems to me the great sin you (the Society) are now guilty of is poverty. And though you do repent of it, you do not forsake it. The question is, By what means can you either lessen your expense or increase your income We are here at our wits' end how to pay for the new chapel, as many of our workmen are unpaid still. For riches the Calvinists beat us altogether. However, by-and-by we must help you as we can. Trust in God, and all will be well! Grace and peace be with you! - I am, my dear Kitty, Yours in tender affection.

To Mrs. Barton Date: LONDON, February 11, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - This is our comfort - that we know our Lord has all power in heaven and in earth; and that, whensoever He willeth to deliver, to do is present with Him. He did, indeed, very remarkably interpose in your behalf by raising up those friends in time of need. You have reason to praise Him, and you have reason to trust Him. He will withhold from you no manner of thing that is good. I am glad to hear that at length there is likely to be a day of visitation even for poor Beverley. If you have two or three that are strong in faith, they will wrestle with God in mighty prayer and bring down a blessing on all that are round about them. - I am Your affectionate brother.

To Charles Delamotte Date: LONDON, February 11, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, - I am agreeably surprised with a letter from my old friend, whom I long desired to see; and how I missed of seeing you when I was last at Barrow I cannot yet comprehend. It is very probable I shall have some more work to do with regard to that wretched infidel. For if Dr. Bealey, the publisher of his Works, prefixes to them a flaming panegyric, I shall think it my duty to deal exceeding plainly both with the author and the translator. I am now in my seventy-sixth year, and am by the wonderful mercy of God in at least as good health as I was in my twenty-sixth, and in some respects better. So when it pleases Him He bids the sun of life stand still And stops the panting soul. I am glad you speak a word to your brethren on behalf of our good Master. This is worth living for. - Believe me to be, as ever, dear Charles, Your affectionate brother.

To Mrs. Gair Date: NEAR DUNBAR, May 26, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - It Was not your own desire to miss me at Alnwick as well as at Newcastle; otherwise I might have blamed you, and supposed that your love was grown cold, But I do not believe that is the case; and it is still your desire to love God. What, then, should hinder your recovering His love, if you still walk in all His appointed ways if you still contrive all the opportunities you can of hearing His word. of communicating, of prayer, reading, and meditation It cannot be, if you seek Him, but you will soon find. He will return and abundantly pardon. Who knows how soon Perhaps to-day; and why not at this hour You ask what I think of that strange book. I think the writer was distracted otherwise she could have no excuse. - I am, dear Becky, Your affectionate brother.

To Duncan McAllum Date: LONDON, August 4, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR DUNCAN, - Two preachers are allotted for Inverness and Keith, two for Aberdeen and the country places adjoining. I desire the former two will change with the latter every eight weeks. And I desire Brother Dufton and Sanderson [Joseph Sanderson and William Dufton were appointed to Aberdeen.] will without delay go up to Inverness and Keith. Each may stay either two or four weeks in or near Inverness while the other works the southern part of the circuit. I trust there will be such a work in Scotland this year as never was seen there yet. - I am, dear Duncan, Yours affectionately.

To Mrs. Johnston, Annandale, Lisleen Date: BRISTOL, September 24, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR SISTER, - I heard not one word of those accusations against John Howe, only that some time since he made a race on a Sunday. I ordered Mr. Watkinson to write to him concerning it. He did so, but could not gain a line in answer. This was utterly wrong. He ought at all hazards to have answered immediately. But of the things you mention I know nothing; I have not heard one tittle. My judgment is, John Howe should order a lawyer to write to the man that struck him and to each of them that held his hands, that he has 'orders to bring an action for assault and battery against them unless they ask his pardon for the error of illegal violence.' I believe you have preachers now who truly fear God and have their hearts in His work. Wishing you may experience all His promises, I remain, my dear sister, Your affectionate friend and brother. I have received no other letter from you but that of the 9th instant.

To Mr. -- Date: LONDON, December 4, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, - The information you have procured concerning the widow of Thomas Young I believe will be quite satisfactory. I know no reason why your little boy should not be admitted into Kingswod School if we live till autumn. Sammy Wells died last Saturday! [See heading to letter of Feb. 24 to Hannah Ball.] 'Live to-day! - I am Your affectionate friend and brother.

To Alexander Knox Date: LONDON, December 23, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR ALLECK, - The whole account of yourself which you still give convinces me more and more of what I have once and again observed concerning the nature of your disorder. It is undeniable (1) That you have a bodily complaint. Your nerves are greatly disordered; and although it is only now and then that this rises so high as to occasion a fit, yet it has a constant influence upon you so as to cause a dejection of spirits. This dejection is no more imputed to you as a sin than the flowing of the blood in your veins. (2) Although I will not say you have no faith, yet it is certain your faith is small; and you are fearful, because you are of little faith: this is another source of your uneasiness. (3) You want to have the love of God fully shed abroad in your heart: you have only now and then a little touch of thankfulness, a small spark of that divine fire; and hence anger, or at least fretfulness and peevishness, more or less, will naturally arise. Add to these (4) the main cause - diabolical agency. Satan will surely take occasion, from the situation you are in, to inject a thousand thoughts; and will then accuse you for them: but he, not you, shall answer for them to God. God is on your side: He knows whereof you are made; and Jesus careth for you. He keeps you and my dear Mrs. Knox as the apple of an eye; His Spirit helps your infirmities; He is purifying you in that furnace; and when you have been tried, you shall come forth as gold. Expect the blessing: is it not at hand - I am, my dear Alleck, Yours affectionately.

To Mrs. Rose Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR SISTER, - It has pleased God to prove you for many years in the furnace of affliction. But He has always been with you in the fire, that you might be purified, not consumed. You have therefore good reason to trust Him. Do not reason, but believe! Hang upon Him as a little child, and your eyes shall see His full salvation. - I am Your affectionate brother.

Nay, not only the Pope, but even a priest has power to pardon sins! This is an essential doctrine of the Church of Rome. But they that acknowledge this cannot possibly give any security for their allegiance to any Government. Oaths are no security at all; for the priest can pardon both perjury and high treason. Setting, then, religion aside, it is plain that, upon principles of reason, no Government ought to tolerate men who cannot give any security to that Government for their allegiance and peaceable behavior. But this no Romanist can do, not only while he holds that 'no faith is to be kept with heretics,' but so long as he acknowledges either priestly absolution or the spiritual power of the Pope. 'But the late Act,' you say, 'does not either tolerate or encourage Roman Catholics.' I appeal to matter of fact. Do not the Romanists themselves understand it as a toleration You know they do. And does it not already (let alone what it may do by-and-by) encourage them to preach openly, to build chapels (at Bath and elsewhere), to raise seminaries, and to make numerous converts day by day to their intolerant, persecuting principles I can point out, if need be, several of the persons. And they are increasing daily. But 'nothing dangerous to English liberty is to be apprehended from them.' I am not certain of that. Some time since, a Romish priest came to one I knew [Elizabeth Duchesne. See letter of Oct. 27, 1758.]; and, after talking with her largely, broke out, 'You are no heretic! You have the experience of a real Christian!' 'And would you,' she asked, 'burn me alive' He said, 'God forbid! unless it were for the good of the Church!' Now, what security could she have had for her life, if it had depended on that man The good of the Church would have burst all the ties of truth, justice, and mercy; especially when seconded by the absolution of a priest, or (if need were) a papal pardon. If any one please to answer this, and to set his name, I shall probably reply; but the productions of anonymous writers I do not promise to take any notice of. - I am, sir, Your humble servant.

To Abraham Brames Date: LONDON, January 16, 1780. Source: The Letters of John Wesley (1778) Author: John Wesley --- MY DEAR BROTHER, - You have done exceeding well in setting that little collection on foot. [See letter of Dec. 12, 1779.] I trust it will be productive of much good. On February 6 you may expect a preacher from hence. Tell the traveling preachers whatever you think or hear concerning them, if you love either them or Your affectionate brother.

To Samuel Bardsley Date: LONDON, January 30, 1780. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR SAMMY, - I am glad to hear that your people love one another: then neither Mr. -- nor Mr. -- can hurt them. They may make a bustle and a noise for a season; but it will be only a nine days' wonder. If you take up your cross, and visit all the Societies, whenever you have time, from house to house, their profiting will appear to all men; and none will be able to stand against you. Take a little pains likewise, both Brother Shadford [George Shadford, his superintendent at Norwich.] and you, in recommending the Magazine. Urge it from love to me and to the preachers; and whatever you do do it with your might. - I am, dear Sammy, Yours affectionately. PS.-Everywhere exhort the believers to expect full salvation now by simple faith.

To Thomas Wride Date: BRISTOL, March 9, 1780. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR TOMMY, - I take nothing ill that is meant well. Therefore I take nothing amiss in your letter, because I am fully persuaded you mean well even where you judge ill. Part of what you say I believe, part I do not. But I know you patently believe it. Still, however, you must think and let think. I must act by my own conscience, not yours. And I really have a conscience. And I labor to have a conscience void of offence toward God and toward man. - I am Your affectionate brother.

To the Editors of the 'Freeman's Journal' Date: MANCHESTER, March 23, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- GENTLEMEN,--1. Mr. O'Leary does well to entitle his paper Remarks, as that word may mean anything or nothing; but it is no more an answer to my letter than to the Bull Uni-genitus. He likewise does wisely in prefacing his Remarks with so handsome a compliment. This may naturally incline you to think well of his judgment, which is no small point gained. 2. His manner of writing is easy and pleasant; but might it not as well be more serious The subject we are treating of is not a light one: it moves me to tears rather than to laughter. I plead for the safety of my country-yea, for the children that are yet unborn. ' But cannot your country be safe unless the Roman Catholics are persecuted for their religion' Hold! Religion is out of the question. But I would not have them persecuted at all; I would only have them hindered from doing hurt. I would not put it in their power (and I do not wish that others should) to cut the throats of their quiet neighbours. 'But they will give security for their peaceable behavior.' They cannot while they continue Roman Catholics; they cannot while they are members of that Church which receives the decrees of the Council of Constance, which maintains the spiritual power of the Bishop of Rome or the doctrine of priestly absolution. 3. This I observed in my late letter. Whoever, therefore, would remark upon it to any purpose must prove these three things: (1) that the decree of the Council of Constance, publicly made, has been publicly disclaimed; (2) that the Pope has not power to pardon sins, or to dispense with oaths, vows, and promises; and (3) that no priest has power to pardon sins. But has Mr. O'Leary proved these three points Has he proved any one of them He has, indeed, said something upon the first. He denies such a decree was ever made.

4. I am persuaded Mr. O'Leary is the first man that ever made the important discovery. But, before he is quite sure, let him look again into Father L'Abbe's Concilia Maxima, printed at Paris in the year 1672. The last volume contains a particular account of the Council of Constance; one of whose decrees (page 169) is, ' That heretics ought to be put to death, non obstantibus salvis conductibus Imperatoris, Regum, &c., notwithstanding the public faith engaged to them in the most solemn manner.' Who, then, can affirm that no such doctrine or violation of faith with heretics is authorized by this Council Without putting on spectacles (which, blessed be God, I do not wear) I can read a little Latin still. And while I can I must fix this horrid doctrine on the Council of Constance. 5. But, supposing the Council of Constance had never advanced this doctrine or the Church of Rome had publicly disclaimed it, my conclusion stands good till it is proved (1) that no priest has a power of pardoning sins; and (2) that the Pope has neither a power of pardoning sins, nor of dispensing with oaths, vows, promises, &c. Mr. O'Leary has proved neither of these. And what has he proved It is hard to say. But if he proves nothing, he either directly or indirectly asserts many things. In particular, he asserts:-- (1) 'Mr. Wesley has arraigned in the jargon of the Schools.' Heigh-day! What has this to do here There is no more of the jargon of the Schools in my letter than there is of Arabic. 'The Catholics all over the world are liars, perjurers, &c.' Nay, I have not arraigned one of them. This is a capital mistake. I arraign the doctrines, not the men. Either defend them or renounce them. 'I do renounce them,' says Mr. O'Leary. Perhaps you do. But the Church of Rome has never renounced them. 'He asperses our communion in a cruel manner.' I do not asperse it at all in saying these are the doctrines of the Church of Rome. Who can prove the contrary (2) 'Mr. O'Leary did not even attempt to seduce the English soldiery.' I believe it; but does this prove any of these three points ' But Queen Elizabeth and King James roasted heretics in Smithfield ' I In what year I doubt the fact.

To Ann Bolton Date: EPWORTH, June 22, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR NANCY,--Your letters are always welcome to me. But none more welcome than your last. It gives me very much pleasure to hear both that God has delivered you from that torturing pain [See letters of Feb. 26, 1780, and Jan. 2, 1781, to her.] and that He has established your soul in His pure love and given you the abiding witness of it. I doubt you have not many in Oxford Circuit whom you can converse with on that subject. I believe the two that have the same deep experience are Hannah Ball (of High Wycombe) and Patty Chapman. I wish you could converse with them, either by writing or speaking; I think each might be profited by the other. I have been a little uneasy since I saw you for fear you should want anything. If you conceal any difficulty you are under from me, you do not use me as your friend. Would you not give me all the pleasure you can I cannot tell you how unspeakably near you are to, my dear Nancy, Yours most affectionately.

To Thomas Wride () Date: BRISTOL, September 10, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR BROTHER,--When a preacher travels without his wife, he is exposed to innumerable temptations. And you cannot travel with your wife till she is so changed as to adorn the gospel. It seems, therefore, all you can do at present is to act as a local preacher. If at any time you have reason to believe that the goods then offered to you are stolen, you cannot buy them with a safe conscience. When you have no particular reason to think so, you may proceed without scruple.--I am Your affectionate brother.

To Robert Carr Brackenbury Date: BRISTOL, September 18, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- DEAR SIR, The Lord knoweth the way wherein you go; and when you have been tried you shah come forth as gold. It is true you have now full exercise for all your faith and patience; but by-and-by you will find good brought out of evil, and will bless God for the severe but wholesome medicine. I had all along a persuasion that God would deliver you, although I could not see which way it would be done (He had been ill and ' under some severe spiritual exercises.' See letter of Oct. 1 to Mr. Carne.); as I knew it was your desire not to do your own will, but the will of Him whose you are and whom you serve. May He still guide you in the way you should go and enable you to give Him your whole heart I You must not set the great blessing afar off because you find much war within. Perhaps tiffs will not abate but rather increase till the moment your heart is set at liberty. The war will not cease before you attain but by your attaining the promise. And if you look for it by naked faith, why may you not receive it now The cheerfulness of faith you should aim at in and above all things. Wishing you a continual supply of righteousness, peace, and joy, I am Your affectionate friend and brother.

To Samuel Bradburn Date: LONDON, October 28, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- DEAR SAMMY,--I am glad you are safe landed at Keighley, and trust you will there find a port of ease From the rough rage of stormy seas, There are many amiable and gracious souls in Cork and in Dublin; but there are few in the whole kingdom of Ireland to be named, either for depth of sense or of grace, with many, very many persons in Yorkshire, particularly in the West Riding. Go to Betsy Ritchie at Otley, and then point me out such a young woman as she in Ireland. I think lemonade would cure any child of the flux. Now be exact in every branch of discipline; and you will soon find what a people you are among.--I am, with tender love to Betsy, dear Sammy, Your affectionate friend and brother.

To William-- Date: LONDON, November 3, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- DEAR BILLY,--Never imagine you can be 'faithful to your trust' without offending anybody. Regard not that; follow your own conscience without fear or favour. Do the best you can, and you do enough! ' Angels can do no more.'--I am Your affectionate friend and brother.

To Mrs. Barton Date: LONDON, December 9, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- My DEAR SISTER,-God knoweth the way wherein you go; and when you have been tried, you shall come forth as gold. I believe, if you drank nettle-tea (five or six leaves) instead of common tea, it would swiftly restore your strength. If a proper application be made to the magistrates, undoubtedly they will secure the peace. Persecution is more and more out of fashion since King George came to the throne [See letter of Dec. 20, 1777.]. But in the meantime let prayer be made continually.--I am Your affectionate brother.

To Mary Bosanquet Date: LONDON, December 18, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- MY DEAR SISTER,--I am glad to hear that the work of God is going on in your own soul and in those about you. That young woman's dream is very remarkable, and gives us good encouragement to press on to the mark. I believe Mr. D was the better for his journey; but he has very little fellowship with the Methodists. We have many here who have the same experience with honest George Clark, and far more clear ideas of the life of faith than he has. Such are George Hufflet in the chapel at Spiralfields, Mary Landers in the Tower, Sister Calcut in Bishopsgate Street, Sister Cayley at G. Clark's, Jenny Thornton [See letters of April 14, 1771 (to Miss March), and Feb. 4, 1787.] and some others in the City, Sister Peters in the Curtain, Molly Monk in Moorfields, Sister Garston and Charles Wheeler in Old Street. Joseph Bradford would introduce any one you sent, to these, or to our select society. It will be well to advertise the tracts now. I remember you daily; and am, my dear sister, Your ever affectionate brother.

To Alexander Knox Date: LONDON, December 23, 1780. Source: The Letters of John Wesley (1780) Author: John Wesley --- DEAR ALLECK,--You are very ingenious in finding out arguments against yourself; and if you set your wit to it, they will never be wanting. Besides, there is an old sophister, who has been puzzling causes for these six thousand years, that will always be ready to supply you with reasons for every kind of unbelief. But 'God will not give faith to the double-minded, to him who asks what he does not desire to receive. 'No, not while he is double-minded; but He will first take away your double-mindedness (perhaps while you are reading this!) and then give you the faith to which all things are possible. 'Yes, to-morrow, or at some other time.' No time like the time present! ' To-day, if you will hear His voice,' He says, 'I am thy salvation.' Why not today Is not one day with Him as a thousand years And whatever He could do in a thousand years can He not do in one day That this cannot be done without a miracle is absolutely certain. But why should not you expect that miracle This is no presumption: it is an expectation that the God of truth will not be worse than His word. He will not, Alleck! He will not! Do not imagine He will. He knows your simpleness. All your faults are before Him; and it may be the word is just now gone forth, ' I will heal him, for My own name's sake.' Do not reason, but look up! Let your heart (dull and cold as it is) cry out, ' Be it unto me according to Thy word! '--I am Ever yours.

To Miss Clarkson Date: NEAR CHESTER, April 5, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR MISS CLARKSON, -- Mr. Floyd [John Floyd. See letter of March 31.] informs me that you had sent me a letter, and wondered that I did not answer. You might well wonder, for it is a rule with me to answer every letter I receive. It would be particularly strange if I had not answered you, because I have so peculiar a regard for you. I love you because I believe you are upright of heart and because you are a child of affliction. I felt a near union of [heart] with you when I saw you last. I love to hear of you and to hear from you. Mr. Floyd tells me you have finished. the Six Letters; if you have, I shall be glad to see them. He tells me, too (if I understand him right), that you are attempting to turn the Death of Abel into verse. This will be an heavy work, such as will require a deal of time and patience. Yet if you begin, I trust our Lord will give you resolution to bring it to a conclusion. If I live to return to England, [He was not able to go to Ireland. See letter of Feb. 20.] I shall hope for the pleasure of a farther acquaintance with you. Wishing you an heart wholly devoted to God, I remain, my dear sister, Yours affectionately.

To Samuel Bradburn Date: CHESTER, April 7, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR SAMMY, -- I advise Betsy every morning to swallow very gently a spoonful or two of warm water as soon as she rises. I believe this will ease her morning cough. And I advise her every night, when she lies down, to put a little stick licorice (scraped like horse-radish) between her gum and the cheek that lies uppermost. This will suspend the evening cough for half an hour or more. Then she may spit it out. But she must needs add daily exercise, which (till she is stronger) should be that of a wooden horse -- that is, a long plank suspended on two tressels. Now, Sammy, for almighty faith! -- I am Your affectionate friend and brother.

To John Bredin Date: MANCHESTER, May 17, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- Two days and two nights we were buffering the waves, with the furious wind right ahead. We then with difficulty got into Holyhead harbor; and finding the wind continued as it was, we saw Providence was against us, and turned back to England. I am now going to the Isle of Man, and may very possibly step over from thence to Ulster. [See previous letter.] You should continue electricity as often as you have opportunity, and use as frequently as possible the diet drink [The drink was made of half a pound of fresh shaved lignum vitae with half an ounce of senna. See Primitive Physick, No. 178; and for electrical treatment, letter of July 13, 1774, to Ann Bolton.] in the Primitive Physick under that title ‘For Scorbutic Sores’; I believe it will dry up that humor gently and very safely. If Providence brings me to Ireland, I shall not fail to let you know as soon as I am landed. -- I am Yours affectionately.

To Joseph Benson Date: WARRINGTON, May 21, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR JOSEPH. -- As I have not leisure myself, I am exceeding glad that you have entered into the lists with Mr. Atkinson. And I am in hopes you will ' reply at large' to all his cavils and objections. If he cites anything from me, you should answer simply, ‘I never undertook to defend every sentiment of Mr. Wesley’s. He does not expect or desire it. He wishes me and every man to think for himself.’ If you remember, I do not insist on the term ‘impression.’ I say again, I will thank any one that will find a better; be it ‘discovery,’ ‘manifestation,’ ‘deep sense,’ or whatever it may. That some consciousness of our being in favor with God is joined with Christian faith I cannot doubt; but it is not the essence of it. A consciousness of pardon cannot be the condition of pardon. But I am still more glad that you have some thoughts of answering that pernicious book of poor Mr. Madan. Analyse it first with the postscript; then overturn it thoroughly from the beginning to the end. You may steer between the extremes of too much roughness and too much smoothness. And see that you are plain enough for women and pretty gentlemen. I allow you an hundred pages. -- I am, dear Joseph, Your affectionate friend and brother.

To Mrs. Benson Date: WARRINGTON, May 21, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR SISTER,--As you are now one of my family, and indeed by a nearer tie than when you were only a member of the Society, I rejoice in doing you any service or giving you any satisfaction that I can. I therefore take the first opportunity of acquainting you that I will appoint Mr. Benson for Leeds the ensuing year. [That means for a second year.] I trust he will be more useful there than ever, and I doubt not but you will strengthen his hands in God. If you desire anything of me that is in my power, you may be assured it will not be refused by, my dear sister, Your affectionate brother. PS. -- I am now going to Whitehaven.

To John Atlay Date: WHITHAVEN, May 26, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- I prepared the new edition of the Primitive Physick for the press before I left London. It lies in the corner of the upper drawer of my bureau. I have placed all the additions exactly. See that they be not displaced. If I do not step over to Ireland from the Isle of Man, I call at York; otherwise not. You see, God will work if we do not struggle out of His embrace; and the more labor the more blessing. I think the 'Instructions for comforting Afflicted Consciences' in the eighth volume of the [Christian] Library are excellent. I believe Robert Bolton [See letter of Oct. 14, 1757.] there answers all your questions: (1) None have a right to say their sins are forgiven if they have not faith in Christ; and (2) None that has faith in Christ need doubt of this. But they will doubt if they have but little faith. In these faith is but a glimmering light; yet we must not discourage them. Perhaps it is to them especially St. John says, ‘These things have I written unto you, that ye may know (most assuredly) that ye have eternal life,’ without all doubt and fear. (3) Faith may subsist for a time with very little joy, especially if there was little sorrow before. (4) It is very possible to mistake joy for faith, and then certainly we shall trust in joy instead of Christ. (5) The promises are the most strengthening and comforting truths in all the oracles of God; particularly (to believers in Christ) the promises of full sanctification. They are designed for this very thing, to strengthen the weak and to comfort the feeble-minded. -- I am Your affectionate brother. You may direct your next hither.

To his Niece Sarah Wesley Date: WHITEHAVEN, May 28, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR SALLY, -- Here I am, waiting for a passage to the Isle of Man. Which way I shall steer from thence I know not. But I believe Providence will direct me either to the North of Ireland or to Newcastle-upon-Tyne. In taking away your expectation of worldly happiness God has been exceeding gracious to you. It is good for you that you have seen affliction and been disappointed of your hope. The removal of Mr. Waller into a better world may be another blessing to you: as is everything which disengages us from transient things and teaches us to five in eternity. If we were first to resign our will to God in order to be in favor with Him, our case would be desperate: nay, but you shall first be conscious of His favor, and then be resigned to Him. First, believe! Christ died for you. He bore your sins. He loves you freely. Come, take Him! His favor! His peace! His love! But without money, without price! Leave all you have and are behind I Then all things are ready. Why not now -- I am, my dear Sally, Yours in tender affection.

Many years since, Madame Bourignon’s Works were put into my hands, particularly the treatises you mention, and her Exterior and Interior Life, written by herself. It was easy to see that she was a person dead to the world and much devoted to God; yet I take her to have been very many degrees beneath both Mr. De Renty and Gregory Lopez; nay, I do not believe she had so much Christian experience as either David Brainerd or Thomas Walsh. What makes many passages, both in her life and writings, so striking is that they are so peculiar; they are so entirely her own, so different from everything which we have seen or read elsewhere. But this is in reality not an excellence, but a capital defect. I avoid, I am afraid of, whatever is peculiar, either in the experience or the language of any one. I desire nothing, I will accept of nothing, but the common faith and common salvation; and I want you, my dear sister, to be only just such a common Christian as Jenny Cooper was. [See letter of June 25, 1782; and for Jane Cooper, that of Sept. 1765.] The new expressions of Madame Bourignon [Antoinette Bourignon (1616-80), the French Mystic. For Wesley's translation of ‘Come, Saviour, Jesus, from above,’ see Telford's Methodist Hymn-Book Illustrated, pp. 311-12.] naturally tended to give you a new set of ideas. They would surely set your imagination at work, and make you fancy wonderful things; but they were only shadows. I cannot doubt in the least but either Mr. ----- or you or your sister has experienced more of the life of faith and deeper communion with the Father and the Son than ever she did in her life. As I apprehend your mind must be a little confused by reading those uncommon treatises, I wish you would give another deliberate reading to the Plain Account of Christian Perfection; and you may be assured there is no religion under heaven higher or deeper than that which is there described. But it is certainly possible to have your mind as well as your heart continually stayed upon God. This you did experience for some time, and you should be continually expecting to receive it again. ‘Ask, and it shall be given’: For all the promises are sure To persevering prayer.

To Ambrose Foley Source: The Letters of John Wesley (1781) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 19, 1781. DEAR SIR, -- I am glad Mrs. Foley and you join hand in hand, striving together for the hope of the gospel. Undoubtedly your way will lie through honor and dishonor, through evil report and good report. But I trust you will not be ashamed of the gospel of Christ, the power of God unto salvation. He that shall come will come, and will not tarry; and He will bruise Satan under your feet. It may be I shall be able about the middle of August to spend one night at Birmingham. Fight on and conquer! -- I am, with love to Mrs. Foley, Your affectionate brother.

To Mrs. Hall Date: THORNE, NEAR EPWORTH, June 29, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR PATTY,--I should have been at Epworth to-night, but our friends here interrupted me. Now, if you was but with me, I could show you Crowle and Belton and the great sycamore-tree and my father's tomb. But since an hundred and fifty miles lie between us, we must be content. It is well if Robert Lee [Boswell mentions Mrs. Hall as one of the company at dinner at Dr. Johnson's on Easter Sunday, April 15, 1781. Robert Lee told Wesley on Feb. 5, 1763, that he should stay in the London Society no longer. See Journal, v. 5.] does not turn poor Mrs. Sherriff’s head! It is no wonder she wears an high cap now. To be sure he tells her how well she looks! and how pretty she is! And how can she be so uncivil as not to believe him However, you did well to take her out of his hands. I am surprised that you could not find a lodging near the City Road. A little while, and we shall need none of these lodgings. I do not expect to see London before my usual time. -- I am, dear Patty, Your affectionate friend and Brother.

To Ann Bolton Date: BRISTOL, September 9, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR NANCY, -- One thing we are absolutely assured of -- that good is the will of the Lord! But I should be glad to know, How do Neddy’s [See letters of Feb. 20, 1781, and Aug. 3, 1782, to her.] affairs stand now Has he any prospects of getting out of his troubles Is there a probability that he will be able to extricate himself from the present difficulties How far are you concerned therein Are you perplexed on any other account Where do you spend your time, and how are you employed When you have any leisure, certainly you cannot bestow it better than in visiting as many as you can of your poor neighbors. How is your health now I should be afraid these pressures upon your mind would increase your bodily disorders. I do not believe you murmur or fret at anything. But you cannot avoid grieving (unless when the power of the Highest overshadows you in an extraordinary manner). And even this will shake the tenement of clay. My dear Nancy, share all your griefs with Your real friend.

To Henry Fisher Date: LONDON, November 7, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- The case of Joan Bocher I remember well; and I believe God avenged her death on Archbishop Cranmer. But I do not remember that Queen Elizabeth or King James (bad as they were) burnt any heretics. -- I am Your affectionate brother.

To Hannah Ball Date: LONDON, November 17, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- ‘Suffered from those you loved most’ [See letter of June 28.] Nay, my dear Hannah, I thought you had loved me as well as any one. And I hope you never suffered from me -- at least, I never designed you should. I would not willingly give you any pain; but I would give you all the comfort that is in my power. I am in great hopes you will yet see an increase of the work of God this year, both in High Wycombe and the other parts of the circuit. You have two sound preachers, [See letters of July 12, 1781 and March 10, 1782.] and two plain, downright men, who speak the truth from their heart. Encourage them, whenever you have a fair occasion, to preach full salvation as now attain able by faith. -- I am, my dear sister, Your affectionate brother.

To Robert Carr Brackenbury Date: TOWCESTER, November 19, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR SIR, -- I rejoice to hear that your health is so well re-established, and am in hopes it will continue. Your preaching frequently will be no hindrance, but rather a furtherance to it, provided you have the resolution always to observe the Methodist rule of concluding the service within the hour. The want of observing this has many times hurt you; and we must not offer murder for sacrifice. We are not at liberty to impair our own health in hopes of doing good to others. A gentleman whose leg had been ill for several years and had several running sores in it was advised by an old clergyman to discard his physicians and surgeons, and to follow this simple prescription, ‘Take a fillet of soft Welsh flannel four inches broad and four yards long, let it be rolled as tight as you can bear it over your leg from the knee to the sole of the foot, and keep it on day and night without any alteration.’ He wore this for a month, and has been perfectly well ever since. If she is not well already, I have little doubt but the same method would cure Mrs. Brackenbury. [See letters of Aug. 12, 1781, and March 9, 1782, to him.] I trust she and you are both pressing on to the mark and strengthening each other's hands in God. -- I am, dear sir, Your affectionate friend and brother.

To Ellen Gretton Date: LONDON, November 19, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR SISTER, -- The affection which I have felt for you ever since I had the pleasure of your company at Mr. Dodwell’s [The Rev. William Dodwell. Wesley preached in his church at Welby on July 8, and next day at Grantham. He assisted Wesley on July 13, 1788, in administering the Lord's Supper at Nottingham and was at the Conference of 1782. He died in 1824, leaving 10,000 to the Wesleyan Missionary Society and 10,000 to the Bible Society. See Journal, vi. 328, vii. 416.] will never suffer your letters to be troublesome to me any more than your conversation. I rejoice to hear that the consolations of the Holy One are not small with you. All these are given for that very end, to enlarge and strengthen your desires, and to quicken your hope of that perfect love which is nigh, even at the door! How soon may you find the fulfilling of that word, ‘All things are possible to him that believeth’! Now believe and enter in! ‘The promise is sure.’ He cannot deny Himself. In order to show you more of your own weakness and His power, He suffers you to be variously tempted. But still in every temptation he makes a way to escape that you may be able to bear it. As I was going through Grantham [After preaching at Sheffield on Aug. 15, he ‘took chaise with Dr. Coke; and, traveling day and night, the next evening came to London.’ See Journal, vi. 331.] I cast a wishful eye at the place where I spent a little time with my dear friend. But you were all, I suppose, fast asleep, and it was too early to wake you. I trust there shall never be wanting a little company of you to watch over one another in love. Peace be with all your spirits! My dear Nelly, I regard you much. Receive me as your friend. Perhaps there are not many that would be more glad to serve you in anything than Yours very affectionately.

To Mr. ----- Date: LEWISHAM, January 9, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- 1. Last summer I received a letter from Yorkshire [See letter of Nov. 19, 1781.] signed by several serious men, who proposed a difficulty they were under, wherein they knew not how to act. And, indeed, I did not well know how to advise them. So I delayed giving them a determinate answer till I could lay the matter before our brethren at the ensuing Conference. 2. Their difficulty was this: ‘You advise all the members of our Societies constantly to attend the service of the Church. We have done so for a considerable time. But very frequently Mr. R., our minister, preaches not only what we believe to be false, but dangerously false, doctrine. He asserts and endeavors to prove that we cannot be saved from our sins in this life, and that we must not hope to be perfected in love on this side eternity. Our nature is very willing to receive this; therefore it is very liable to hurt us. Hence we have a doubt whether it is our duty to hear this preaching, which experience shows to weaken our souls.’ 3. This letter I laid before the Conference, and we easily perceived the difficulty therein proposed concerned not only the Society at Baildon but many others in various parts of the kingdom. It was therefore considered at large, and all our brethren were desired to speak their sentiments freely. In the conclusion they unanimously agreed, first, that it was highly expedient all the Methodists (so called) who had been bred therein should attend the service of the Church as often as possible; but that, secondly, if the minister began either to preach the Absolute Decrees or to rail at and ridicule Christian Perfection, they should quietly and silently go out of the church, yet attend it again the next opportunity.

To Elizabeth Ritchie Date: LONDON, January 19, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- It seemed a little strange to me, my dear Betsy, that I did not hear from you for so long a time. But I imputed your silence to your bodily weakness, of which several of our friends sent me word. From our brethren in various parts of England and Ireland I have very pleasing accounts of the uncommon blessings which many received at the time of renewing their covenant with God. I am glad to hear that you at Otley had your share. That point, entire salvation from inbred sin, can hardly ever be insisted upon, either in preaching or prayer, without a particular blessing. Honest Isaac Brown [The preacher at Keighley. He is named in the Deed of Declaration, and is one of four to whom Wesley left any money found in his pockets and bureau after his death.] firmly believes this doctrine, that we are to be saved from all sin in this life. But I wish, when opportunity serves, you would encourage him (1) to preach Christian perfection, constantly, strongly, and explicitly; (2) explicitly to assert and prove that it may be received now and (3) (which indeed is implied therein) that it is to be received by simple faith. In every state of mind, in that of conviction or justification or sanctification, I believe every person may either go sensibly backward, or seem to stand still, or go forward. I incline to think all the persons you mention were fully sanctified. But some of them, watching unto prayer, went on from faith to faith; while the others, being less watchful, seemed to stand still, but were indeed imperceptibly backsliding. Wishing you all may increase with all the increase of God, I am Ever yours.

To Hannah Ball Date: BRISTOL, March 10, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- I would not willingly grieve you. I love you too well, and have done for many years. I was disappointed both last year and this. Last year your preachers did less than I expected, and this year they have done more than I expected. [1780-1, George Story, John Accutt; 1781-1, Richard Rodda, Thomas Warwick. See letter of Nov. 17, 1781.] Yes, and I trust you shah see greater things than these. The work of God has wonderfully revived in many parts of the nation. And I do not know why it should not revive among you also. Certainly you should look and ask for it. I am glad to hear so good an account of your sister; the more active she is the more her soul will live. I wanted to know what was become of those little maidens, [Her Sunday scholars. She began her Sunday school in 1769. See Memoir, p. 84.] and trust some of them will bring forth fruit to perfection. As you have a peculiar love for children and a talent for assisting them, see that you stir up the gift of God which is in you. If you gain but one of them in ten, you have a good reward for your labor. -- I am, my dear sister, Yours affectionately.

To Joseph Benson Date: MACCLESFIELD, March 30, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR SIR, -- Many have inferred, from my not answering Mr. Madan’s book, that I was of the same judgment with him. [Benson’s criticisms (on ‘Polygamy and Marriage’) were published in the Magazine. See letters of May 21, 1781, and Feb. 22, 1782, to him.] But it was owing to another cause -- my want of time. I am glad you have supplied my lack of service; and that you have done it with temper, though not with that complaisance, which is quite unseasonable on such an occasion. I have read over your remarks with attention, and believe they will satisfy any impartial reader. I commend you and your labors to the God of truth and love. -- I am Your affectionate friend and brother.

To Charles Attoore Date: ALNWICK, May 28, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR CHARLES, -- Agues this year spread all over the kingdom, and they are far more stubborn than usual. If you have not tried Dr. Sander's pills, you should (after taking a little vomit). They are entirely safe, as has been proved in a thousand instances. Take, -- Castile soap, two scruples; arsenicum album, two grains. Mix thoroughly, and make into' eight pills. Take one every four hours between the fits. It very seldom fads. I am considered at present an invalid too; yet I trust we shall both recover our strength. -- I am, dear Charles, Your affectionate brother.

To Ann Loxdale Date: BIRMINGHAM, July 12, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR MISS LOXDALE,--It raised some wonder in me that I had not a line from you in so long a time. I began to be almost afraid that your love was growing cold. And it would not be at all strange if it did: it is more strange if it does not, especially while you have an affair in hand that naturally tends to engross the whole thought. Whoever follows the few plain directions which are given in the sermon on Enthusiasm [See Works, v. 467-78.] will easily and distinctly see what is the will of God concerning any point in question -- that is, provided the eye be single, provided we have one design and one desire. But it is a just observation, ‘As a very little dust will disorder the motion of a clock, and as a very little sand will hinder the sight of the eye, so a very little desire or selfish design will greatly hinder the eye of the soul.’ By experience, the strongest of all arguments, you have been once and again convinced that salvation from inbred sin is received by simple faith, and by plain consequence in a moment; although it is certain there is a gradual work both preceding and following. Is it not, then, your wisdom not willingly to converse with any that oppose this great and important truth and studiously to avoid any books that reason plausibly against it If you play with fire, will you not be burnt sooner or later nay, have you not been burnt already A thought comes into my mind which I will simply tell you: it is not the will of God that you should on any account whatever contract a near union [See letter of July 24.] with any person tinged with Mysticism. I believe you will take this kindly from, my dear Nancy, Yours affectionately.

To Thomas Davenport Date: BRISTOL, August 14, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR SIR, -- It would have given me a good deal of satisfaction to have had a little conversation with you. But I do not stay long in one place. I have no resting-place on earth: A poor wayfaring man, I dwell awhile in tents below, Or gladly wander to and fro, Till I my Canaan gain. You would have been very welcome at our Conference. Mr. Pugh and Mr. Dodwell were present at it; and I believe are more determined than ever to spend their whole strength in saving their own souls and them that hear them. I believe one of our preachers that are stationed in the Leicester Circuit will call upon you at Allexton; and I make no doubt but some of the seed which you have been long sowing will then grow up. No one should wish or pray for persecution. On the contrary, we are to avoid it to the uttermost of our power. ‘When they persecute you in one city, flee unto another.’ Yet, when it does come, notwithstanding all our care to avoid it, God will extract good out of evil. To-morrow I am to set out for Cornwall. In about three weeks I expect to be here again. In the beginning of October I generally move towards London, in the neighborhood of which I usually spend the winter. -- I am, dear sir, Your affectionate friend and brother.

To Joseph Taylor Date: BRISTOL, September 24, 1752. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR JOSEPH, -- Joseph Andrew writes to me about his keeping the books still. I answer, ‘It was determined at the Conference that the books all over England should be kept by the Assistant in each circuit.’ [See letters of Sept. 9.] I believe he has discharged this office well; but I believe you will discharge it better. You do not expect to do your duty without giving offence Recommend the Magazines, Kempis, and the Primitive Physick in earnest. And take care of the bands and the children. -- I am, dear Joseph, Your affectionate friend and brother.

To Duncan McAllum Date: NEAR LONDON, October 24, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR DUNCAN, -- Epworth, I believe, is not supplied. I think it will be a comfortable place for Peter Mill; and I trust he will be more useful than ever. Yet I was afraid he would be straitened for money, so I have drawn a little note on Mr. Prickard in his favor, who keeps the money of the Contingent Fund in Dr. Coke’s absence. If he wants anything, he shall have it. -- I am, dear Duncan, Yours affectionately.

To Zachariah Yewdall Date: LONDON, November 21, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- I believe you need not be ashamed to inscribe the lines above on R. Boardman’s tombstone. I doubt you do not find any account of himself among his papers. -- I am Your affectionate brother.

To Hannah Ball Date: LONDON, December 1, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- It is hard if we cannot trust the invisible God farther than we can see Him! We do not yet see the fruit of our labors; but we can trust Him that hath promised. ‘He will fulfill the desire of them that fear Him.’ He hath already done great things; but He will do greater things than these. Only 'hold fast the beginning of your confidence steadfast unto the end.’ You do well, whenever opportunity offers, to step over to Watlington. It will be a means of increasing life both in them and yourself. I only wish you could see our friends at Oxford too, that iron might sharpen iron. I hope you do not drop the select society. If Mr. Rhodda [Then in the circuit.] strongly and explicitly preaches perfection, he will see more and more fruit of his labor. -- I am, with love to my dear Ann, Your affectionate brother.

To Ellen Gretton Date: LONDON, December 31, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- You do not consider the slowness of the by-posts. A letter could not be wrote on the receipt of yours so as to reach Skillington by Wednesday, January the 1st. The thing seems to be altogether providential; it was no way of your own contriving. There is not only a fair prospect of a sufficient provision for yourself (which a Christian should not despise), but of being an instrument of good to others, which is highly desirable. One that fears God and is waiting for His salvation is not such an unbeliever as St. Paul there speaks of. Proceed with much prayer, and your way will be made plain. [See letter of Feb. 16, 1783.] -- I am, my dear sister, Your affectionate brother.

To Abraham Orchard Source: The Letters of John Wesley (1783) Author: John Wesley --- [January 1], 1783. DEAR BROTHER, -- You have reason to be thankful to God for enabling you to set out in His good way; and if you would go on therein, remember that you cannot walk alone. Therefore your wisdom is, not to think much of shame or the fear of any temporal matter, to connect yourself in the dosest manner you can with those you believe to be the children of God. A form of prayer used in private may be of considerable use; only now and then, at the beginning or middle or end of it, you may break out a little and speak a few words, just according to the present temper of your mind. When your sins are forgiven, you will surely be sensible of it; and ‘every one that seeketh findeth.’ But it will be given you without money and without price; you know not how soon I Perhaps now! -- I am Yours affectionately.

To Thomas Rutherford Date: LONDON, February 23, I783. Source: The Letters of John Wesley (1783) Author: John Wesley --- DEAR TOMMY, -- I am glad you have wrote to Brother Blake [Robert Blake. See letters of Feb. 9, 1783, and Dec. 24, 1784 (to Blake).] to go into Ballyconnell Circuit. He has wrote me a very proper letter. If you can bring William West to make any concessions, I am willing to try him again. [West had been admitted on trial in 1782, and was appointed to Enniskillen. He moved from there to Limerick at the next Conference.] I believe the books in Dublin were confused enough; for I doubt Joseph [Joseph Pilmoor was Assistant there. The books were Wesley’s publications, including the Arminian Magazine. He afterwards returned to America. See letter of March 27, 1771.] did not take much better care of them than he did of the people. If Brother Moore and his wife should stay awhile in Dublin, I think the two sisters [Henry Moore had been appointed to Londonderry; but when Andrew Blair moved to Cork, he went to Dublin, where he had family business to settle. For ‘the two sisters,’ see letter of July 4, 1781.] will not quarrel with each other. I scarce know which of them I love best. Peace be with all your spirits! -- I am, dear Tommy, Your affectionate friend and brother.

To George Blackall Date: LONDON, February 25, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTHER, -- St. Paul teaches that it is in heaven we are to be joined with ‘the spirits of just men made perfect,’ in such a sense as we cannot be on earth or even in paradise. In paradise the souls of good men rest from their labors and are with Christ from death to the resurrection. This bears no resemblance at all to the Popish purgatory, wherein wicked men are supposed to be tormented in purging fire till they are sufficiently purified to have a place in heaven. But we believe (as did the ancient Church) that none suffer after death but those who suffer eternally. We believe that we are to be here saved from sin and enabled to love God with all our heart. -- I am Your affectionate brother.

To Mrs. Bradburn Date: LONDON, February 26, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BETSY, -- This morning I have wrote to Mrs. Karr; and I do not despair of its having some effect, especially as I have added that ' I hope to see her in a month or two.' For I believe she would not easily do anything that might make her ashamed to see me. You did well in dissuading Mr. Bradburn from writing. Let us try all fair means first. Any harshness might afford a pretense for refusing, or at least delaying, the payment. It has pleased God hitherto to lead Sammy and you in a rough and thorny way. But it is happy when you have learned to say, ‘Not as I will, but as Thou wilt.’ It is a beautiful saying of Mr. Herbert's: Grant or deny me ease; This is but tuning of my breast To make the music please. [See letter of Jan. 10.] -- I am, my dear Betsy, Yours most affectionately.

To Elizabeth Ritchie Date: BRISTOL, July 20, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BETSY, -- It seemed a long time since I heard from you; but I believe your not writing was owing to your not knowing how to direct to me while I was abroad. [See letter of July 5.] The prayers of many were productive of many blessings, and in particular of the amazing friendship and goodwill which were shown us in every place. We always looked upon the Dutch as an heavy, dull, stoical people. But truly most, nay I may say all, with whom we conversed familiarly were as tender-hearted and as earnestly affectionate as the Irish themselves. Two of our sisters, when we left the Hague, came twelve miles with us on our way; and one of our brethren of Amsterdam came to take leave of us to Utrecht, above thirty miles. There are, indeed, many precious souls in Utrecht full of faith and love, as also at Haarlem, the Hague, and Amsterdam. And one and all (without any human teaching) dress as plainly as you do. I believe, if my life be prolonged, I shall pay them a visit at least every other year. Had I had a little more time, I would have visited our brethren in Friesland and Westphalia likewise; for a glorious work of God is lately broken out in both these provinces. Miss Loten [Miss Loren, of Utrecht, corresponded with Wesley till his death. Henry Moore had read many of her letters. See Journal, vi. 426-9, vii. 200-1; Moore's Wesley, ii. 291; and letter of Sept. 20, 1789.] is an Israelite indeed; she is a pattern to all that are round about her. One would scarcely have expected to see the daughter of the head burgomaster dressed on a Sunday in a plain linen gown. She appears to have but one desire--that Christ may reign alone in her heart.

To Mrs. Howton Date: BRISTOL, October 3, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR SISTER, -- There will never be any trouble about the child, whether anything is paid or not; you need not be apprehensive of any demand upon that account. Those which I saw at your house were a company of lovely children both in their persons and in their behavior. Some of them I am in hopes of meeting there again if I should live till spring. The account you gave of that sick maiden is very remarkable; and her spirit must, I trust, influence others. It is the glory of the people called Methodists that they condemn none for their opinions or modes of worship. They think and let think, and insist upon nothing but faith working by love.--I am, with love to Sister Price, Your affectionate friend and brother.

To Jasper Winscorn Date: LONDON, October 13, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- DEAR JASPER, -- You and I have been old friends. We have known one another for many years. Friendship therefore requires me to tell you my thoughts without either disguise or reserve. Your son, an hopeful young man, fearing God, falls in love with an agreeable, well-bred, sensible woman. After some delays, he takes a wrong step: he marries her without your consent. For this you are angry and forbid him your house; and I cannot blame you. You may say, ‘Well, what would you advise me to do now’ I advise you to forgive him. I advise you to lay aside your anger (it is high time), and to receive him again (occasionally) into your house. For you need forgiveness yourself; and if you do not forgive, you cannot be forgiven. You will perhaps say, ‘Why, I have forgiven him; but he shall never come into my house.’ And what if God should say the same to you Then you had better never have been born! But beside, what would follow if you should persist in treating your son thus Probably his patience would be worn out, and he would contract resentment, perhaps bitterness, if not hatred toward you; and if so, what must follow Why, your implacable anger will cause your son’s damnation. ‘But she has settled her fortune upon herself.’ I cannot blame her if she has. Every woman has a right so to do. ‘But she will not let him travel with her.’ Nay, but he does not desire it, knowing it would be a double expense and inconvenient on many accounts. [See letter of Dec, 10, 1785.] Nay, Jasper, take advice. Show yourself a man of sense, a man of piety, and a real friend to Your affectionate brother.

To Thomas Longley Date: LONDON, November 5, 1785. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTHER, -- What you mention is an exceeding odd case. I hardly remember the like. I refer Samuel Edwards wholly to you. If you cannot trust him, he must go home. If you can, you may receive him again as a fellow laborer -- that is, if he is sensible of his fault, of his very uncommon pride and stubbornness and unadvisableness, contrary both to religion and to reason. But you can’t receive him unless he promises for the time to come to take your advice or reproof, not as an affront, not as ‘trampling him under-foot,’ but as a favor and an act of real kindness. -- I am Your affectionate friend and brother.

To Ann Loxdale Date: NEAR LONDON, November 21, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR MISS LOXDALE, -- It is probable your letter came to Bristol during the time of my illness, and was then laid so carefully by that it never was found since. I have reason to think some other letters wrote about that time met with the same misfortune. One in particular from a lovely woman at the Hague, which I was exceedingly sorry to lose. [The letter from Mm. M.F. Loren, dated Hague, July 16, 1783, was apparently found afterwards, and appears in Arminian Mag. 1792, pp. 50-1. Wesley describes the family in Journal, vi. 421, 427: see also letter of July 20.] I believe Mr. Walsh’s nervous disorders gave rise to many if not most of those temptations to which many persons of equal grace but firmer nerves are utter strangers all their lives. As you never yet experienced anything of the kind, so I am persuaded you never will. Yet I do not wonder at the horrid temptations of Gregory Lopez; because he was in a desert--that is, (so far) out of God's way. I see much of the goodness and wisdom of God in the particular trial you are now under. As you speak to me without reserve, I will speak to you in the same manner. But summon up all your faith and resignation, or you will not be able to bear it. I cannot doubt at all but some years ago he was earnestly seeking salvation. But I have more reasons to believe that he is now far, very far, from it. It was with doubting conscience I refrained from expelling him the Society: (1) because I heard he was deeply, uncommonly covetous, and because I knew that he mortally hated Mr. Rogers and did him all the ill offices he could; (2) because he equally hated that blessed creature Hetty Roe; and (3) because he is a determined enemy to perfection. [See letters of July 24, 1782, and Dec. 9, 1783.] Herein I have given you strongest proof of the sincerity with which I am, my dear Miss Loxdale, Your affectionate friend and brother.

To Robert Carr Brackenbury Date: LONDON, January 4, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SIR, - I rejoice to hear that you have had a safe passage, and that you have preached both in Guernsey and Jersey. [See Lelivre's Histoire du Mthodisme dans les les de la Manche, p. 185.] We must not expect many conveniences at first: hitherto it is the day of small things. I should imagine the sooner you begin to preach in French the better: surely you need not be careful about accuracy. Trust God, and speak as well as you can. Peace be with your spirit! I wish you many happy years; and am, dear sir, Your very affectionate friend and servant.

To Walter Sellon Date: LONDON, January 10, 1784. DEAR SIR,"I sincerely thank you for your speedy and satisfactory answer. T. Maxfield affirms that you either wrote such a deed or signed it. So fare it well. Source: The Letters of John Wesley (1784) Author: John Wesley --- On the 28th of last June I finished my eightieth year. When I was young I had weak eyes, trembling hands, and abundance of infirmities. But, by the blessing of God, I have outlived them all. I have no infirmities now but what I judge to be inseparable from flesh and blood. This hath God wrought. I am afraid you want the grand medicine which I use - exercise and change of air. I believe what you say concerning that place in the Journal is true. I can trust your memory better than my own. You used to meet me when I came near you; but you seem of late to have forgotten Your old friend and brother.

To Hannah Ball Date: EDINBURGH, April 25, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR SISTER, - It would not be strange if your love did grow cold. It would only be according to the course of nature. But, blessed be God, we know there is a power that controls the course of nature; and the affection which flows from this does not depend upon blood and spirits, and therefore ' never faileth.' I was afraid there had been some misunderstanding between Mr. Broadbent [John Broadbent, the Assistant.] and you. Let him and you be free and open with each other, and I trust nothing will hurt you. Whenever the preachers strongly exhort the people to accept of full sanctification, and to accept it now, by simple faith, there the work of God in general will prosper. This is the proper Methodist testimony! - I am, with kind love to Ann, my dear sister, Your affectionate brother.

To James Rogers Date: ABEEDEEN, May 5, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR JEMMY, - All letters to any part of Scotland must go through Edinburgh. Therefore it is sufficient to direct thither till the 15th instant, and then to Newcastle-on-Tyne. I objected to nothing in that sermon but a few tart expressions concerning the clergy. When these are altered, I believe it will be of use; and the more of them you can sell the better. You have done well in restoring the meetings at five in the morning. These are the glory of the Methodists. My kind love to Hetty Roe. [Whom he married on Aug. 19. See letters of June 5, 1783 (to John Valton), and Nov. 7, 1784.] - I am, dear Jemmy, Your affectionate brother and friend.

To Mrs. Christian Date: BRIDLINGTON, June 21, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR SISTER, - The summer is already so far spent that I shall have little time to spend in Lincolnshire. I hope to be at Epworth on Saturday the 26th instant, and after visiting Gainsborough (on Monday the 28th) and Owston on Tuesday, at Epworth again on Wednesday, and in the neighboring towns the rest of the week. On Monday I am to Be at Rotherham: so that I shall not see Mr. Dodwell, [See letters of Aug. 14, x782, and July 17, 1785.] unless I could have the pleasure of seeing him at Epworth. My work is great, and my time is short. 'I would my every hour redeem.' Why should any time be spent in vain - I am, with kind love to your husband, my dear sister, Your affectionate brother.

To John Valton Date: YORK, June 25, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER,"I just snatch time to write a line. I hope to be at Dawgreen on July 17 at half hour after six, at Birstall on Sunday and on Monday the I9th in the morning. [He preached in Bingley on July 18 in the morning and afternoon; at Dawgreen, where a new chapel was to be built, on the 24th; at Bitstall 'to several thousands' on Sunday 25th.] It will, I believe, be better for you to be at Scarborough, because many there are much alive, and hardly any at Bridlington. John Alien may stay at Birstall another year. [Valton was appointed to Bradford, and Alien remained at Bitstall.] Peace be with you all! - I am Your affectionate friend and brother.

To Mrs. Johnson Date: BRISTOL, September 26, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR SISTER, - How wise are all the ways of God! Just before His providence called you to leave Dublin He sent Sister Rogers thither, in the same spirit of faith and love, to step into your place and prevent that scattering of the little flock which might otherwise have ensued; and if He sees it best, after you have finished the work He is preparing for you to do in Lisburn, you will see Dublin again. Meanwhile redeem the time, catch the golden moments as they fly, and continue to love and pray for, my dear sister, Your affectionate brother.

To Thomas Taylor Date: LONDON, December 24, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR TOMMY, - In fifty years I have not met with six mothers who did not suffer their children to cry aloud - no, nor seriously endeavored it. So that I see no manner of need to caution them against that extreme. To speak without reserve, I believe John Valton to be a better Assistant than either you or me. I believe he has more of the Spirit of God resting upon him and is more deeply devoted to God than almost any man or woman I know. And I do not think myself a jot better than him because I was born forty years before him. But I earnestly desire he would go to Bristol, and that you would supply his place as Assistant I am of opinion this is the only possible means of restoring his strength. - I am, with kind love to Sister Taylor, dear Tommy, Yours affectionately. I corrected the last part of the new Hymn-Book this morning. [A Collection of Pslams and Hymns for the Lord's Day. See Green's Bibliography, No. 378.]

To his Brother Charles Date: BRISTOL, March 17, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR BROTHER, - I am just setting out on my northern journey; but must snatch time to write two or three lines. I stand and admire the wise and gracious dispensations of Divine Providence! Never was there before so loud a call to all that are under your roof. If they have not hitherto sufficiently regarded either you or the God of their fathers, what is more calculated to convince them than to see you so long hovering upon the borders of the grave [Charles Wesley lived three years longer.] And I verily believe, if they receive the admonition, God will raise you up again. I know you have the sentence of death in yourself; so had I more than twelve years ago. I know nature is utterly exhausted; but is not nature subject to His word I do not depend upon physicians, but upon Him that raiseth the dead. Only let your whole family stir themselves up and be instant in prayer; then I have only to say to each, 'If thou canst believe, thou shalt see the glory of God.' 'Be strong in the Lord and in the power of His might.' Adieu.

To his Brother Charles Date: ATHLONE, June 23. 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR BROTHER, - Certainly you have heard from me; for I sent you one, and intended to send you two Journals; only George Whitfield [Afterwards his Book Steward.] made a blunder, and directed the second to Henry Moore. Several months since, I wrote to Dr. Coke concerning the extract he had taken from your Journal. I will write to him again. But he must bring it, not send it by post. My letters to-day cost me eighteen shillings. I promise you not to publish your picture in the Magazine before midsummer 1785. I think that is long enough to look forward. Mr. Barnard is dead. [Son of the Bishop of Killaloe.] I know nothing of Miss Freeman. Ireland is full as quiet as England; and our Societies were never so much alive as they are now. I cannot believe that history. If Sally is ill, why does she not go into the country Peace be with all your spirits! Adieu!

To his Brother Charles Date: PLYMOUTH DOCK, August 19, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR BROTHER, - I will tell you my thoughts with all simplicity, and wait for better information. If you agree with me, well; if not, we can (as Mr. Whitefield used to say) agree to disagree. For these forty years I have been in doubt concerning that question, 'What obedience is due to "heathenish priests and mitred infidels"' [From Charles Wesley's 'Elegy on the Death of Robert Jones.' See his Journal, ii. 299. ]I have from time to time proposed my doubts to the most pious and sensible clergymen I knew. But they gave me no satisfaction; rather they seemed to be puzzled as well as me. Some obedience I always paid to the bishops in obedience to the laws of the land. But I cannot see that I am under any obligation to obey them further than those laws require. It is in obedience to those laws that I have never exercised in England the power which I believe God has given me. I firmly believe I am a scriptural έπίσκοπος, as much as any man in England or in Europe; for the uninterrupted succession I know to be a fable, which no man ever did or can prove. But this does in no wise interfere with my remaining in the Church of England; from which I have no more desire to separate than I had fifty years ago. I still attend all the ordinances of the Church at all opportunities; and I constantly and earnestly desire all that are connected with me so to do. When Mr. Smyth [The Rev. Edward Smyth.] pressed us to 'separate from the Church,' he meant, 'Go to church no more.' And this was what I meant seven-and-twenty years ago when I persuaded our brethren 'not to separate from the Church.'

All those reasons against a separation from the Church in this sense I subscribe to still. What, then, are you frighted at I no more separate from it now than I did in the year 1758. I submit still (though sometimes with a doubting conscience) to 'mitred infidels.' I do, indeed, vary from them in some points of doctrine and in some points of discipline - by preaching abroad, for instance, by praying extempore, and by forming societies; but not an hair's breadth further than I believe to be meet, right, and my bounden duty. I walk still by the same rule I have done for between forty and fifty years. I do nothing rashly. It is not likely I should. The high-day of my blood is over. If you will go hand in hand with me, do. But do not hinder me if you will not help. [Charles was unconvinced. See letter of Sept. 13.] Perhaps, if you had kept dose to me, I might have done better. However, with or without help, I creep on. And as I have been hitherto, so I trust I shall always be, Your affectionate friend and Brother.

To Thomas Wride Date: BRISTOL, September 5, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - When you do what you can, you do enough. I trust you will now use every possible means of redeeming the time. I wish you would never neglect sleeping early and rising early. Beware of anything like lightness or trifling. Wherever you are be obliging and be serious. Disappoint those who wait for your halting. - I am, with love to Sister Wilde, dear Tommy, Your affectionate friend and brother.

To Mary Cooke Date: LONDON, October 30, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- My dear Miss Cooke leans to the right-hand error. It is safer to think too little than too much of yourself. I blame no one for not believing he is in the favor of God till he is in a manner constrained to believe it. But, laying all circumstances together, I can make no doubt of your having a measure of faith. Many years ago when one was describing the glorious privilege of a believer, I cried out, 'If this be so, I have no faith.' He replied, 'Habes fidere, sed exiguam: "You have faith, but it is weak."' The very same thing I say to you, my dear friend. You have faith, but it is only as a grain of mustard-seed. Hold fast what you have, and ask for what you want. There is an irreconcilable variability in the operations of the Holy Spirit on the souls of men, more especially as to the manner of justification. Many find Him rushing upon them like a torrent, while they experience The o'erwhelming power of saving grace. This has been the experience of many; perhaps of more in this late visitation than in any other age since the times of the Apostles. But in others He works in a very different way: He deigns His influence to infuse, Sweet, refreshing, as the silent dews. It has pleased Him to work the latter way in you from the beginning; and it is not improbable He will continue (as He has begun) to work in a gentle and almost insensible manner. Let Him take His own way: He is wiser than you; He will do all things well. Do not reason against Him; but let the prayer of your heart be, Mould as Thou wilt Thy passive clay I commit you and your dear sisters to His tender care; and am, my dear friend, Most affectionately yours.

To Thomas Wride Date: LONDON, November 8, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - I suppose James Byron is now in the Circuit, as he set out from Thirsk on the 3rd instant. He is an amiable young man, at present full of faith and love. If possible guard him from those that will be inclined to love him too well. [Byron was admitted on trial at the next Conference. See letter of Nov. 17.] Then he will be as useful a fellow laborer as you can desire. And set him a pattern in all things. - I am, dear Tommy, Your affectionate friend and brother.

To Thomas Tattershall Date: LONDON, November 13, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - I heard all the complaints in Norfolk face to face, and trust that they will go on well. The affair of Derby House should be mentioned at the Conference; that is the proper time. You must immediately drop any preacher that gives any countenance to Nathaniel Ward. While I live I will bear the most public testimony I can to the reality of witchcraft. Your denial of this springs originally from the Deists; and simple Christians lick their spittle. I heartily set them at open defiance. I know of no extracts from novels; but I publish several excellent extracts from the Spectator; and I am certainly a better judge of what is fit to be published than those little critics. But let them pass over what they do not like. There never was so useful a plan devised as that of the Methodists. But what is this James Desyes says that you received 10 and a guinea towards building an house at Waterford and carried it away. - I am, dear Tommy, Your affectionate friend and brother.

To the Editor of the 'Gentleman's Magazine' Date: CITY ROAD, December 24, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MR. URBAN, - If you will insert the following in your Magazine, you will oblige your humble servant. This morning a friend sent me the Gentleman's Magazine for last May, wherein I find another letter .concerning my eldest brother. I am obliged to Mr. Badcock for the candid manner wherein he writes, and wish to follow his pattern in considering the reasons which he urges in defense of what he wrote before. [See 'Some Remarks on Article X of Mr. Mary's New Review for December 1784' in Works, xiii. 408-11; and heading to letter of June 17, 1724.] 1. Mr. B. says: 'His brother cannot be ignorant that he always bore the character of Jacobite, a title to which I really believe he had no dislike.' Most of those who gave him this title did not distinguish between a Jacobite and a Tory; whereby I mean 'one that believes God, not the people, to be the origin of all civil power.' In this sense he was a Tory; so was my father; so am I. But I am no more a Jacobite than I am a Turk; neither was my brother. I have heard him over and over disclaim that character. 2. 'But his own daughter affirmed it.' Very likely she might; and doubtless she thought him such. Nor is this any wonder, considering how young she was when her father died especially if she did not know the difference between a Tory and a Jacobite; which may likewise have been the case with Mr. Badcock's friends, if not with Mr. Badcock himself. 3. Mr. W. says, 'He never published anything political.' This is strictly true. 'He never wrote, much less published, one line against the King.' He never published one. But I believe he did write those verses entitled 'The Regency,' and therein, 'by obliquely exposing the Regents, exposed the King himself.' In this my brother and I differed in our judgments. I thought exposing the King's Ministers was one way of exposing the King himself. My brother thought otherwise; and therefore without scruple exposed Sir Robert Walpole and all other evil Ministers. Of his writing to Sir Robert I never heard before, and cannot easily believe it now.

To John Ogilvie Date: LONDON, February 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- My DEAR BROTHER, - You see God orders all things well. You have reason to thank Him both for your sickness and your recovery. [He had been ill soon after his appointment to the Isle of Man, but was now recovered.] But whether sick or in health, if you keep in His way you are to prepare your soul for temptations. For how shall we conquer if we do not fight Go on, then, as a good soldier of Jesus Christ. Fight the good fight of faith, and lay hold on eternal life! Salvation is nigh ! Seek, desire nothing else! - I am Your affectionate brother.

To Thomas Taylor Date: LONDON, February 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR TOMMY, - Mr. Madan was the person who informed me that adding new stamps is sufficient. Probably other lawyers would deny this. Why To make work for themselves. 'Why can't these gentlemen,' said wise Bishop Gibson, [The Bishop of London. See letters of June 11, 1747, and June 14, 1786.] 'leave the Church Then they could do no more harm.' Read 'no more good,' I believe, if we had then left the Church, we should not have done a tenth of the good which we have done. But I do not insist upon this head. I go calmly and quietly on my way, doing what I conceive to be the will of God. I do not, will not concern myself with what will be done when I am dead. I take no thought about that. If I did, I should probably shut myself up at Kingswood or Newcastle and leave you all to yourselves. - I am, dear Tommy, Your affectionate friend and brother.

To Peter Walker Date: LONDON, February 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR PETER, - Our Lord saw it good to humble you first, and then in due time to lift up your head. But the increase of His work which you have hitherto seen you may look upon as only the promise of a shower. If you and your fellow laborers are zealous for God, you will see greater things than these. Only exhort all that have believed to go on to perfection, and everywhere insist upon both justification and full sanctification as receivable now by simple faith. - I am, dear Peter, Your affectionate brother.

To Mary Cooke Date: LONDON, February 23, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- By your manner of writing you make me even more desirous of seeing my dear friend than I was before. I hope to have that pleasure next week. On Tuesday evening I expect to be at Bath (probably I shall preach about six o'clock), and on Wednesday noon at Trowbridge. And remember what I told you before! You are not to have a jot of reserve about you. I have frequently observed the passage to which you refer in the 3rd chapter to the Romans; and I have always thought there is no manner of difference between by faith and through faith. So that I still believe the meaning is, It is one God who will show mercy to both, and by the very same means. I shall be glad if it should be in my power to do any service to Miss Martins. If it was convenient for you to be at Bath on Tuesday, I could take you with me to Trowbridge on Wednesday. Peace be with all your spirits. Adieu!

To Samuel Bardsley Date: BRISTOL, March 4, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR SAMMY, - I am glad to hear that God has been pleased to enlarge His work in Scarborough, where I hope to be (on my return from Scotland) about the 14th of June. How the circuits may be more advantageously [divided] is proper to be considered at the Conference. [Pocklington Circuit was formed in 1786. See letter of Feb. 23, 1785.] The alteration which has been made in America and Scotland [The ordinations of 1784.] has nothing to do with our kingdom. I believe I shall not separate from the Church of England till my soul separates from my body. The Life of Mr. John Fox [The Life of John Foxe the Martyrologist, bearing his son's name, was prefixed to the 1641 edition of Acts and Monuments.] is really remarkable. I do not know but it may be worth while to republish it. If Mr. Fletcher [See letter of Sept. 15, 1785.] had traveled like you or me, I believe he would have lived these twenty years. - I am, dear Sammy, Your affectionate brother.

To Mrs. Bowman Date: BRISTOL, March 4, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - I write freely to you because I love you. While you are providentially called to this confinement, it will be sanctified to you, and will prove a greater blessing than it would prove if you had more liberty. In this case private exercises will supply the want of public; so that you will see our Lord does all things for your profit, that you may be a partaker of His holiness. You have only one thing to do - leaving the first principles of the doctrine of Christ, go on to perfection. Expect continually the end of your faith, the full salvation of your soul. You know, whenever it is given, it is to be received only by naked faith. Therefore who knows but you may receive it now The Lord is nigh at hand, my dear Hannah. Trust Him and praise Him! - I am Yours affectionately.

To Josiah Dornford Date: BRISTOL, August 1, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR SIR, - Go on in the name of God and in the power of His might. If He sees, and when lie sees best, He will put more talents into your hands. In the meantime, it is your wisdom to make the full use of those which you have, only taking care not to trust in yourself but in Him that raiseth the dead. - I am Your affectionate brother.

To John Ogilvie Date: NEAR MANCHESTER, July 24, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- As there are so few preachers in the isle I think Mr. Crook's judgment is right. It will not be expedient for you to quit your station for the present. The work of God would very probably suffer if Mr. Crook and you should be absent at the same time. I believe it may be contrived for you to labor the ensuing year in some part of Yorkshire. Be zealous! Be active for God! -- I am Your affectionate brother.

To the Rev. Mr. Heath Source: The Letters of John Wesley (1787) Author: John Wesley --- BIRMINGHAM [August 6, 1787]. DEAR SIR, -- In your way to London I believe you must spend the first night at Oxford. You may inquire in the preaching-house in New Hall Lane for Mr. Harper, [ Joseph Harper was Assistant at Oxford in 1786-7.] who is the Assistant in that circuit. You have then four-and-twenty miles to High Wycombe, where Mr. Battin will entertain you hospitably by a word of recommendation from Mr. Harper. You have then thirty miles to London. At my house near Moorfields I hope you will be at home; and Mr. Bradburn there will recommend you to our friends at Reading, Newbury, Bath, and Bristol. At Bristol I hope you will find your family well, and probably a ship ready to sail.[ See letters of July 10, 1787, and Oct. 20, 1788.] I commend you to the grace of God. -- I am, dear sir, Your affectionate friend and brother.

To George Holder Date: BATH, September 15, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- DEAR GEORGE, -- Upon mature deliberation I judge it most advisable that John Barber should remove to Edinburgh (for I can trust him in any part of Great Britain) and that you should supply his place at York. As soon as may be inform him and Mr. Rutherford of this, that there may be as little delay as possible. -- I am, dear George, Yours affectionately.

To Elizabeth Padbury Date: BRISTOL, September 19, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BETSY, -- If I do not mistake, one of our preachers desired the justice to give him the oath and was refused. If this is true, I desire as soon as possible to know, Who was the preacher who was the justice on what day did he offer himself to the justice; was this before or after the prosecution began was any distress made, or were the goods sold after he offered to take the oath I believe your answer to these questions will open a scene which the good justice little expects. You have lately had a noble exercise of your faith and patience. So have several of your neighbors. This calls you to much and earnest prayer. Then God will arise and maintain His own cause. I advise you all in the meantime to say little; you have better things to talk of. I suppose the rector and the justice are now quiet. Their turn will come by and by. -- I am, my dear Betsy, Yours most affectionately.

To James Barry Date: NEAR BATH, September 26, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- My DEAR BROTHER, -- I think you misunderstood what a Papist at Lisbon asked a Protestant, ‘Do you say I can’t be saved in my religion’ He replied, ‘I say, Possibly you may be saved in that religion. But I could not.’ So I say in the present case to one that asks, ‘Can’t I be saved if I dance or play at cards’ I answer, ‘Possibly you may be saved though you dance and play at cards. But I could not.’ So far you may safely speak; but no further. So much and no more I advise our preachers to speak. But I cannot advise them to speak this to unawakened people. It will only anger, not convince them. It is beginning at the wrong end.[ Barry lived at Shelburne, Nova Scotia. See letter of July 3, 1784.] A plain preacher in London used to say, ‘If you take away his rattles from the child, he will be angry; nay, if he can, he will scratch or bite you. But give him something better first, and he will throw away the rattles of himself.’ Yet I do not remember that I call these things ‘innocent amusements.’ And you know we do not suffer any that use them to continue in our Society. Yet I make allowance for those that are without. Else I might send my own father and mother to hell, though they not only lived many years, but died in the full assurance of faith. You do not seem to observe that it has pleased God to give such a measure of light to the Methodists as He has hardly given to any other body of men in the world. And He expects us to use all the light we have received, and to deal very tenderly with those who have not received it. I do not wonder that Dr. Walter is not clear with regard to the doctrine of the New Birth. Neither was I when I had been in Orders many years. Bear with him, and he may see more clearly by-and-by. I see no reason why you should not communicate with Brother Garrettson and with him too. I receive the Lord's supper in every church that I can.--I am Your affectionate brother.

To William Holmes Date: LONDON, February 18, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- Do right and fear nothing. Exclude every person that will not promise to meet his or her class, the steward in particular [Holmes (1782-1833), a native of Devonshire, was Assistant at Brecon. See letter of June 14 to Walter Churchey.] I require you to do this. You have no choice. Leave the consequences to God. I do not advise you to go to the Hay any more, unless they can and will serve you harmless. Now believe, and you shall see better days! -- I am Your affectionate friend and brother. Don't regard money. We can supply that.

To James Curtie Date: NEAR LONDON, February 19, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- Supposing we could pray in faith for the accomplishment of the promise which is given in the last chapter of St. Mark, there is no doubt it would be fulfilled now as it was seventeen hundred years ago. And I have known many instances of this both in England and elsewhere. In fifty years we have been much molested in field-preaching, and may be so again. Those who live fifty years more will let it die and be forgotten. Nobody will be fond of following the example of Mr. Bannclark. I doubt whether the time is come for laying out so much money in building at Northampton. Four hundred pounds, where should they come Stay till Providence opens itself. [See letters of Sept. 15, 1787, and Jan. 24, 1789, to him.] I am, dear James, Your affectionate brother.

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 Jasper Winscom Date: BRISTOL, March 6, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR JASPER, -- As soon as possible go to the isle and acquaint Thomas Warwick with what is laid to his charge. According to the spirit and manner wherein he receives it must our proceeding be. If you see reason to believe he is truly penitent, we may possibly try him a little longer. But if he makes light of the matter and braves it out, I am afraid we must let him drop. Send word of all that occurs to Your affectionate brother.

To Adam Clarke Date: STROUD, March 17, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR ADAM, -- I immediately answered the letter which brought the account of Sister Horne's case. [See letter of Jan. 8.] I am afraid they will make willful mistakes and carry your letters to the Isle of Wight. I am glad you have spread yourselves through the islands and that Mrs. de Saumarez has had the courage to join you. I believe she has very good uprightness of heart and (if she goes on) will be a burning and shining light. You have reason likewise to praise God on account of Alderney. [See letter of Nov. 9, 1787.] There is a seed which shall not easily be rooted up. Drink largely when need be of warm lemonade, and no bilious complaint will remain long. Our Conference Deed provided for what Dr. Jersey desires. I desire the very same thing; nay! I observe Mr. Walker too. The sooner it is done the better. Send your translation [Clarke had offered on Oct. 29 to send a translation of part or the whole of Conference de la, Fable avec L'Histoire Sainte for the January Magazine if Wesley wished.] to London. My kind love to Miss Lempriere, Jenny Bisson (who owes me a letter), and the dear family at Mont Plaisir. [The De Jerseys.] Peace be with your spirits. -- I am, dear Adam, Your affectionate friend and brother. Direct to me at London, and your letter will come safe.

To Henry Moore Date: WHITEHAVEN, May 11, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR HENRY, -- Still, the more I reflect the more I am convinced that the Methodists ought not to leave the Church. I judge that to lose a thousand, yea ten thousand, of our people would be a less evil than this. [See letters of Jan. 16, 1783, and William Whitestone.] But many found much comfort in this.' So they would in any nev thing. I believe Satan himself would give them comfort herein; for he knows what the end would be. Our glorying has hitherto been not to be a separate body: Hoc Ithacus velit. But whatever Mr. Smyth does, I am for the old way. [See letters of May 6 and 16 (to May 20 to Dr. Coke).] I advise you to abide in it till you find another new event, although, indeed, you may expect it every day -- namely, the removal of Your affectionate friend and brother. With dear love to Nancy.

Pardon me, my dear friend, for my heart is tenderly concerned for you, if I mention one fear I have concerning you, lest, on conversing with some, you should be in any degree warped from Christian simplicity. O do not wish to hide that you are a Methodist! Surely it is best to appear just what you are. I believe you will receive this as a proof of the sincerity with which I am, my dear Lady, Your ever affectionate servant.

To Ann Bolton Date: BRECON, August 15, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR NANCY, -- Last night I received yours at Monmouth. The same complaint which you make of not receiving an answer to your letter another person had just been making. But I had answered you both. I cannot therefore but conclude that both my letters had some way or other miscarried. Since I saw you a young slender girl just beginning to seek salvation I do not remember that you ever offended in anything. But you was always exceeding dear to me. So you are still. And I would show it effectually if my power were equal to my will. I love you the more because you are a daughter of affliction. I suppose you are still in God's school. But you still remember He loveth whom He chasteneth. If you love me still, write freely to, my dear Nancy, Yours very affectionately.

To Thomas Cooper Date: BRISTOL, September 6, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR TOMMY, -- I will not send any other person into the Derby Circuit if you will be there in two or three weeks. [Cooper, who had been stationed at Birmingham, and was down in the Minutes for Plymouth, had been changed to Derby. He was appointed to Wolverhampton in 1789.] Otherwise I must, or the work of God might suffer in a manner not easy to be repaired. You should have told me at first what your disorder was, and possibly I might have saved you from much pain. -- I am, dear Tommy, Your affectionate brother.

To Lady Maxwell Date: LONDON, September 30, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- My DEAR LADY, -- For many years a great person professed and I believe had a great regard for me. [The Countess of Huntingdon.] I therefore believed it my duty to speak with all freedom, which I did in a long letter. But she was so displeased that she said to a friend, 'I hate Mr. Wesley above all the creatures upon earth.' I now believe it my duty to write freely to you. Will it have the same effect Certainly I would not run the hazard, did I not regard your happiness more than your favor. Therefore I will speak. May God enable you not only to pardon it, but to profit thereby! Indeed, unless you profit by it, I do not expect you to forgive. Be pleased to observe I do not affirm anything; I only beg you calmly to consider, Would it be fight for me to propagate a doctrine which I believed to be false particularly if it were not only false but dangerous to the souls of men, frequently hindering their growth in grace, stopping their pursuit of holiness And is it fight in you to do this You believe the doctrine of Absolute Predestination is false. Is it, then, right for you to propagate this doctrine in any kind or degree, particularly as it is not only false but a very dangerous doctrine, as we have seen a thousand times Does it not hinder the work of God in the soul, feed all evil and weaken all good tempers, turn many quite out of the way of life and drive them back to perdition Is not Calvinism the very antidote of Methodism, the most deadly and successful enemy which it ever had 'But my friend desired that I would propagate it, and lodged money with me for this very purpose.' What then May I destroy souls because my friend desired it Ought you not rather to throw that money into the sea O let not any money or any friend move you to propagate a lie, to strike at the root of Methodism, to grieve the holiest of your friends, and to endanger your own soul! Living or dying, I shall always be, my dear Lady, Your most affectionate servant.

To Robert Carr Brackenbury Date: LONDON, November 7, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR SIR, -- I snatch a few minutes from visiting the classes to answer your acceptable letter. I exceedingly approve of your spending the winter at Bath. [Brackenbury's health was poor, and he finally retired from the Channel Islands in 1789. See letter of Sept. 15, 1790.] I believe God will make you of use to many there, who are more ripe for your instructions than ever they were before. And I am persuaded you will yourself profit as much if not more by the conversation of a few in Bristol, Mr. Valton and Miss Johnson [See letter of Dec. 12, 1786.] in particular, as by that of any persons in Great Britain. Aim at the cheerfulness of faith. -- I am, dear sir, Your affectionate friend and brother.

To Mrs. Whereat Date: LONDON, February 4, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR PATTY, -- We seem to be now just where we were some years ago. You had a strange dream; but it is past, and you are now awake. He that was the chief means of lulling you asleep is now likewise broad awake. Well, let us now redeem the time. The night is far spent! The day of eternity is at hand! I am now preparing to take leave of London, perhaps to see it no more. But perhaps my bones may rest here in a vault which is prepared for me and a few more preachers. -- I am, my dear Patty, Your very affectionate Uncle.

To Rebecca Ingram Date: WATERFORD, April 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- To receive a line from you was an unexpected pleasure. You will please to inform Mr. Brown that, as I purpose setting out from Kilfinane pretty early on Tuesday morning, May 12 shall probably be at Limerick between twelve and one. I am glad to find your love does not grow cold, nor your desires after all the mind that was in Christ. Now is the time to regain the whole image of God, wherein you was created. O be satisfied with nothing less, and you will surely receive it by simple faith! The Lord increase your faith! So prays Yours affectionately.

To Walter Churchey Date: CLONES, May 25, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- I am afraid of delay. I doubt we shall not be able to be as good as our word, although in the last proposals I have protracted the time of delivery till the 1st of August. As you are not a stripling, I wonder you have not yet learned the difference between promise and performance. [See letters of May 4 and Aug. 26.] I allow at least five-and-twenty per cent.; and from this conviction I say to each of my subscribers (which, indeed, you cannot so decently say to yours), 'Sir, down with your money.' I know Dr. [Ogilvie] well [Probably Dr. John Ogilvie, an extract from whose poem 'Solitude, or The Elysium of the Poets,' in favor of Ossian, appears in Churchey's volume.]: he is a lovely man, and an excellent poet. I commend you for inoculating the children. I believe the hand of God is in our present work; therefore it must prosper. Indeed, I love Sister Churchey; and am Your affectionate friend and brother.

To Henry Eames Date: CHESTER, July 15, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- After the many proofs which you have already had both of the power and goodness of God, particularly in giving you your heart's desire in the change wrought in several of your children, you can have no reason to doubt but that He will give you your mother also if you continue earnest in prayer. [See letter of Aug. 3, 1772.] The great hindrance to the inward work of God is Antinomianism, wherever it breaks in. I am glad you are aware of it. Show your faith by your works. Fight the good fight of faith and lay hold on eternal life. Peace be with you and yours. -- I am Yours affectionately.

To Mrs. Rose Date: LEEDS, July 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER--It has pleased God to prove you for many years in the furnace of affliction. But He has always been with you in the fire that you might be purified, not consumed. You have therefore good reason to trust Him. Do not reason, but believe! Hang upon Him as a little child, and your eyes shall see His full salvation! -- I am, Your affectionate brother.

To Sarah Rutter Date: LEEDS, July 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I commend our sisters and you for meeting in band. It is a very excellent means for building each other up in the love and knowledge of God. Mr. Jenkins is appointed to stay with you another year, and another preacher that breathes the same spirit. You would have done well if you had wrote to me long ago, and it might have saved you much trouble. If I live till autumn, I shall see you again at St. Neots; when I hope to find you and all the family fighting the good fight of faith and laying hold on eternal life. -- I am, dear Sally, Yours affectionately.

To James Bogie Date: LEEDS, August 1, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- 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 Harriet Lewis Date: LEEDS, August 3, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- You see, my dear Harriet, the blessed effects of Unconditional Perseverance! It leads the way by easy steps, first to presumption, and then to black despair! There will be no way to recover your poor friend to a scriptural faith but by taking away that broken reed from her, and by convincing her that if she dies in her present state she will perish eternally. It will indeed be a medicine that will put her to pain: but it will be the only one that will save her soul alive. What a blessing it is, my dear Harriet, that you have been saved from this poisonous doctrine! and that you are enabled to follow after that holiness without which we cannot see the Lord! So run that you may obtain. The prize is before you. Never be weary or faint in your mind. In due time you will reap if you faint not. -- I am Yours affectionately.

To Dr. Coke Date: BRISTOL, September 5, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR SIR, -- Upon serious reflection I doubt if it would not be more proper for you to go westward than northward. I surely believe it would be best for you to set out from London, so as to meet me here about Monday or Tuesday fortnight on your way to Cornwall. Then you may give Brother Dobson (to whom my love) a sermon at West Street for the poor children. [See letter of Feb. 21, 1786.] I wish you to obey 'the Powers that be' in America; but I wish you to understand them too. I firmly believe Brother Dunn will answer your expectation. The tyrants in that house sadly want one to overlook them; and he will do it both with wisdom and tenderness. The Society begins to lift up its head again. We had a remarkably good time. -- I am, dear sir, Your affectionate friend and brother.

To Jonathan Brown, Isle of Man Source: The Letters of John Wesley (1789) Author: John Wesley --- [October], 1789. DEAR JONATHAN, -- You send us welcome news of the prosperity of the work of God in the isle. A year ago, [See letter of Feb. 28.] I was afraid that our members would scarce ever again amount to four-and-twenty hundred: so they rise now above our hope. I trust now it will be your business throughly to 'purge the floor.' Purge out all the unworthy members, and strongly exhort the rest to 'go on to perfection.' Get as many as possible to meet in band. -- I am, with love to your wife, Your affectionate friend and brother.

'But wicked ministers do much hurt!' True; but it does not follow that they do no good! Nay, most ministers preach that error which destroys more souls than anything besides -- namely, Phariseeism and Salvation by Works! What is practical Pharisaism The tithing Mint, Anise, and Cummin, and neglecting justice and mercy. This was the practice of the Pharisees in general; though there were a few exceptions. But who dare affirm that all or three-fourths of our clergy bear this character Nor can you say that all or one half of the English clergy preach this Pharisaism! 'No; but they teach men to seek salvation by works, and does not this destroy almost all mankind' I answer, No: perhaps not one in ten in England, if it destroy one in an hundred: nevertheless nine-tenths of men in England have no more religion than horses, and perish through total contempt of it. Myriads more perish through drunkenness, lewdness, Sabbath-breaking, cursing and swearing, and other outward sins; thousands are destroyed by sins of omission. And when all these are deducted, the remainder supposed to seek salvation by works cannot be more than one in ten. 'But what does this expression mean' Just this, they hope to be saved by keeping the commandments of God. This is certainly an error, but I do not say it is the most damnable error in the world! Nay, I doubt if it ever damned any one man. Take me right; I doubt if any man who sincerely strives to obey God will die before God shows him the true way of salvation! Upon the whole, what I have said these fifty years, and say now, is: first, attend the ministers Providence has allotted you, and do what they say according to scripture; but hearken not to what they say contrary to it. Secondly, God does now do good by them to the simple in heart, even by their preaching; but more in the Prayers and Lord's. Supper. Thirdly, Messrs. Maxfield, Richards, Westall, and all my other helpers joined me in these conditions. Therefore, to renounce going to Church is, in fact, to renounce connexion with me. To conclude, I defy any man living to prove that I have contradicted myself at all in any of the writings which I have published from the year 1738 to the year 1788. -- I am Your affectionate brother.

To Elizabeth Baker Date: NEAR OXFORD, October 29, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BETSY, -- You cannot easily conceive how great satisfaction I received from your affectionate letter. [See letter of Oct. 5.] I am glad you write without reserve and take knowledge that your words come from your heart. What is that sympathy that often unites our hearts to each other Perhaps the first interview. Surely it is not intended that this should cease till it is perfected in eternity. I am pleased to hear that the work of God does not decline but rather increase in Monmouth. My dear friend, stir up the gift of God that is in you. Warn every one, exhort every one! Be not weary of well-doing! In due time you shall reap if you faint not. Still let thy mind be bent, still plotting how And when and where the business may be done. Have you ever received a clear, direct witness that you was saved from inbred sin At what time In what manner And do you find it as clear as it was at first Do you feel an increase Then, I trust, your love will not lessen for, my dear Betsy, Yours most affectionately.

To Sarah Rutter Date: LONDON, December 5, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I am glad that the little Society at St. Neots continues in peace and love. [See letters of July 29, 1789, and July 27, 1790.] I would gladly visit yours and every Society within an hundred miles of London once a year; but I am now constrained to give it up. They multiply too fast. So that there are several of them now which I can see only once in two years. I am much pleased with the account you give of yourself likewise. It seems God has dealt very graciously with you; and undoubtedly He is able and willing to supply all your wants. Gradual sanctification may increase from the time you was justified; but full deliverance from sin, I believe, is always instantaneous -- at least, I never yet knew an exception. Peace be with your spirits! -- I am, my dear Sally, Yours very affectionately.

To Thomas Rutherford Date: LONDON, December 24, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR TOMMY, -- I thank you for your account of Jane Newland, which I trust will be of use to many. A short extract from it I shall probably send you in a day or two. A larger will be inserted in the Magazine. There is no great probability that her brother will be so foolish as to print anything on the occasion. -- I am, with love to Sister Rutherford, dear Tommy, Your affectionate friend and brother.

To Thomas Tattershall Date: LONDON, February 28, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR TOMMY, -- If you had given me in time a particular account of your late disorder, &c., it is highly probable I should have saved you some expense and a good deal of pain. But never imagine you and I shall be saved from reproach unless we changed our Master. Although it was determined at the Conference not to begin any other house till that at Dewsbury was finished {which is not done) I believe none will be offended at your receiving private benefactions from particular friends. -- I am, dear Tommy, Your affectionate friend and brother. To Mr. Tattershall, At the Preaching-house, In Norwich.

To Adam Clarke Date: MADELEY, March 25, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- You have done exceeding well in making the friends to understand the case of that young woman. I wonder she would be so open; surely she was constrained to reveal her own secrets. It seems now as plain as plain can be that this animal magnetism [See letter of April 14.] is diabolical from the beginning to the end. At first I supposed it was only a cheat; but afterwards Satan struck in, and cheated the spectators, who had not skill to discern when the natural part ended and the preternatural began. Go on with faith and prayer to brave and detect all these depths of Satan. Peace be with your spirits! -- I am, dear Adam, Your affectionate friend and brother.

To Henry Moore Date: PARKGATE, April 25, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- I thank you, my dear Harry, for giving me another proof that you are a man to be depended on. You keep your love and you keep your integrity even among weathercocks, But who was it that turned Dr. Coke from east to west and (much more strange!) Dr. Hamilton But how is the fact Is the Society in Dublin quiet or no Is contention forgot or does it continue Are a majority of the people for retaining or for abolishing the eleven o'clock service [See letters of May 6, x788, and May 12, 1790.] Surely Dr. Coke is not well in his senses. I have wrote a loving but plain letter to Arthur Keene [See next letter, and that of July 6, 1789.] (without saying a word of the forenoon service) to this effect: 'You would not have been justified in removing such a friend as me even if I had turned Papist or Mahometan.' -- I am, with kind love to Nancy, dear Henry, Your affectionate friend and brother.

To Thomas Wride Date: DARLINGTON, May 5. 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR TOMMY, -- It was a little thing to me, when I was able to ride on horseback, to strike a few miles out of my way. But that time is past. All I can do now is to visit the chief Societies. I hope to see our friends in Weardale and Barnard Castle, and I believe that will be as much as I must attempt. I hope you have now got quit of your queer, arch expressions in preaching, and that you speak as plain and dull as one of us. [Wride was now in the Dales. See letter in Dec. 1786 to Bradburn.] -- I am, dear Tommy, Your affectionate friend and brother.

To William Robarts Date: BRISTOL, July 28, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- I am glad you have at last done with temporal business. I believe you was called to better things long ago. To-morrow se'nnight I hope to set out for Wales, where I purpose, God willing, to spend about three weeks and then about a month in and near Bristol. [The Conference had begun in Bristol on July 27. Wesley left for Wales on August 5, got back to Bristol on the 21st, and left on Sept. 27.] You will then be able to inform me where you purpose to settle. O work while the day is! Perhaps it will be short with you as well as with, dear Billy, Your affectionate brother.

To John King Date: BRISTOL, July 31, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- It is well if anything can restore Brother Clarke's health. He seems to be nearly worn out as well as me. If anything can give him a new constitution, it will be a long journey. Therefore, when he strangely consented to go to Dublin, I could not say anything either for it or against it. And I did not know whether the thing were not from God when I saw both him and his wife so thoroughly willing to give up all. Indeed, designing and crafty men have blown up such a flame in Dublin as none can quench but a man of faith and love. If I should live, I do not purpose he should stay there any longer than a year. But who knows what a year may [bring] forth It may carry both me and you and them into a better world! Therefore let us live to-day! -- I am Your affectionate brother.

To Mrs. Armstrong Date: BRISTOL, August 4, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SISTER, -- A few days ago I was thinking much of you, probably at the very time you was writing. I was wishing to hear something of you or from you, so that your letter came exactly in time. It gives me pleasure to find that your heart is still tending to its center. Cheerfulness is a great blessing; but it is exceeding liable to be carried to an extreme, especially where it is a natural liveliness of temper, which I believe is your case. I have often loved you for it, especially as it was joined with softness and not harshness. But I thought it was apt to betray you into levity either of spirit or of conversation; whereas we can hardly grow without deep and steady seriousness. My sight is no worse than it was some months since, and my strength is considerably increased. It is not impossible I may live till spring; and if I do so, I am likely to see Ireland once more. The hope of seeing one that loves me (as I am persuaded Jenny Armstrong does) would be no small inducement to my undertaking a voyage, although the sea affected me the last time more than it ever did before. [See letter of June 24, 1789.] However, receive at least this token of real affection from, my dear Jenny, Yours in wider love.

To Thomas Roberts Date: HAVERFORDWEST, August 13, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR TOMMY, -- Now I shall make a trial of you whether I can confide in you or no. Since I came hither I have been much concerned. This is the most important circuit in all Wales; but it has been vilely neglected by the Assistant, whom, therefore, I can trust no more. I can trust you even in so critical a case. I desire, therefore, that, whoever opposes, you will set out immediately, and come hither as soon as ever you can. I wish you could meet me at Cardiff or Cowbridge. You will see by the printed plan when I shall be at either of those places. If you have not notice enough to do this, meet me to-morrow se'nnight at the New Passage, unless you can get a passage by the weekly boat to Swansea. If it be possible, do not fail. It may be this may be the beginning of a lasting friendship between you and, dear Tommy, Yours, &c.

To Joseph Burgess Date: BRISTOL, August 22, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- You are called to do all the good you can for the present in Ireland. Your staying there a little longer may be a blessing to many souls. I believe we can easily procure another preacher to supply your place at Liverpool for a month or two; so you need be in no pain upon that account. A little difficulty in setting out is a good omen. Wishing all happiness to you and yours, I am, dear Joseph, Your affectionate brother.

To Sarah Rutter Date: NORWICH, October 18, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR SISTER, -- You gave me a very agreeable account of the state of our friends at St. Neots. I did not doubt, but if you yourself stirred up the gift of God which was in you, God would give a blessing thereto, and you soon would see the fruit of your labor. You have good encouragement to proceed. Still thus make use of the faith and talents which God hath given you, and He will give you more faith and more fruit; for there is no end of His mercies. I want to spend a little time with you at St. Neots. When I am able to fix the day, Mr. Bradford will send you a line beforehand. Peace be with all your spirits! -- I am, dear Sally, Yours affectionately.

To Samuel Bardsley Date: NEAR LONDON, October 29, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR SAMMY, -- The person that was appointed to come down to Bideford has been prevented from coming by want of health. And I believe it was well: it has confirmed me in a resolution which I had formed before -- not to send more preachers into any circuit than that circuit can provide for. We are almost ruined by not observing this rule. I will observe it better for the time to come. -- I am, dear Sammy, Your affectionate brother.

To Sarah Mallet Date: NEAR LONDON, December 13, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR SALLY,--I am glad you put me in mind of the books. Brother George Whitfield had quite forgotten them. I will refresh his memory. Tell me of anything you want, and I love you too well to let you want long. Some time ago it seems you had suffered that word to slip out of your mind, 'My child, if thou wilt serve the Lord, prepare thy soul for temptation.' Particularly if thou wilt exhort others to serve Him then expect a flood of temptation. That which you mention is common to man; but when Satan attacks us so violently, he provokes to jealousy One that is stronger than he. I am glad that you have been at and about Diss, and there is a good understanding between you and your sister. [Elizabeth Reeve. See letter of July 31.] Let that be the only contention between you, which shall be most zealous and most humble. I was well pleased when together to find that you could speak to me without reserve, as I trust you will always do. For has not God given me to you for a tender guard of your youth And I believe you will find few that will watch over you more tenderly than, dear Sally, Yours affectionately.

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.

Friday, 7. I preached about nine at Andover, to a few dead stones; at one in Whitchurch, and in the evening at Basingstoke. The next day, Saturday, 8, I was once more brought safe to London. I spent about a fortnight, as usual, in examining the society; a heavy, but necessary, labour. Mon. 17.--I sent the following letter: “To the Editor of Lloyd's Evening Post. “SIR, November 17, 1760. “IN your last paper we had a letter from a very angry gentleman, (though he says he had put himself into as good humour as possible,) who personates a Clergyman, but is, I presume, in reality, a retainer to the theatre. He is very warm against the people vulgarly called Methodists, “ridiculous impostors,’ ‘religious buffoons,’ as he styles them; ‘saint errants,” (a pretty and quaint phrase,) full of “inconsiderate ness, madness, melancholy, enthusiasm;’ teaching a ‘knotty and unintelligible system’ of religion, yea, a ‘contradictory or self-contradicting; nay, a ‘mere illusion,” a “destructive scheme, and of pernicious consequence; since ‘an hypothesis is a very slippery foundation to hazard our all upon.’ “Methinks the gentleman has a little mistaken his character: He seems to have exchanged the sock for the buskin. But, be this as it may, general charges prove nothing: Let us come to particulars. Here they are: ‘The basis of Methodism is the grace of assurance,” (excuse a little impropriety of expression,) ‘regeneration being only a preparative to it.’ Truly this is somewhat ‘knotty and unintelligible.’ I will endeavour to help him out. The fundamental doctrine of the people called Methodists is, Whosoever will be saved, before all things it is necessary that he hold the true faith; the faith which works by love; which, by means of the love of God and our neighbour, produces both inward and outward holiness. This faith is an evidence of things not seen; and he that thus believes is regenerate, or born of God; and he has the witness in himself: (Call it assurance, or what you please:) The Spirit Nov. 1760.] JOURNAL. 25 itself witnesses with his spirit that he is a child of God. “From what scripture’ every one of these propositions ‘is collected, any common Concordance will show. “This is the true portraiture of Methodism, so called. ‘A religion supe rior to this’ (the love of God and man) none can ‘enjoy,' either in time or in eternity.

In many things I wholly agree with him, though not in admiring Dr. Taylor. But there is a bitterness Nov. 1760.] JOURNAL. 27 even in him, which I should not have expected in a gentle man and a scholar. So in the very first page I read, ‘The Church, which most of your graceless fraternity have deserted. Were the fact true, (which it is not) yet is the expression to be commended? Surely Dr. G. himself thinks it is not. I am sorry too for the unfairness of his quotations. For instance: He cites me, (p. 53,) as speaking of ‘faith shed abroad in men’s hearts like lightning. Faith shed abroad in men’s hearts! I never used such an expression in my life: I do not talk after this rate. Again, he quotes, as from me, (p. 57) so, I presume, Mr. W. means, ‘a behaviour does not pretend to add the least to what Christ has done. But be these words whose they may, they are none of mine. I never spoke, wrote, no, nor read them before. Once more: Is it well judged for any writer to show such an utter contempt of his opponents as you affect to do with regard to the whole body of people vulgarly termed Methodists? ‘You may keep up, say you, ‘a little bush-fighting in controversy; you may skirmish awhile with your feeble body of irregulars; but you must never trust to your skill in reasoning.” (P. 77.) Upon this I would ask, 1. If these are such poor, silly creatures, why does so wise a man set his wit to them? ‘Shall the King of Israel go out against a flea?” 2. If it should happen, that any one of these silly bush-fighters steps out into the plain, engages hand to hand, and foils this champion by mere dint of reason, will not his defeat be so much the more shameful as it was more unexpected? But I say the less at present, not only because Mr. Berridge is able to answer for himself, but because the title-page bids me expect a letter more immediately addressed to myself. “The last tract, entitled ‘A Caveat against the Method ists, is, in reality, a caveat against the Church of England, or rather, against all the Churches in Europe who dissent from the Church of Rome.

I was born again! My onc wish is, to know God, and be with him eternally.” “She frequently sung or repeated that verse, O that he would himself impart, And fix his Eden in my heart, The sense of sin forgiven : How would I then throw off my load, And walk delightfully with God, And follow Christ to heaven : “She had now an earnest desire to see some of the Methodists, and spoke to several, to ask some of those in Tullamore to visit her. At length her importunity prevailed, and James Kelly was sent for. On his coming in, she said, ‘I am exceeding glad to see you. I have had a longing desire of it this month past. I believe the power of God is with you. If I had health and strength, there should not be a sermon preached, or a prayer put up, in your preaching house, but I would be there.” “I told her, “I hope the Spirit of the Lord will be your present and eternal Comforter. She answered, ‘I can find no comfort in any thing but in God alone.” While she spoke, her soul was melted down. The love of God was shed abroad in her heart, the tears ran down her cheeks, and she began to rejoice in God exceedingly. Her mother, seeing this, was fully convinced that there was more in religion than she had herself experienced; and began to pray, with many tears, that God would show her his salvation. This so affected me, that I could not refrain from tears myself; so we all wept, and prayed, and sang praise together. “On my going to her a second time, I found her truly alive to God. ‘O, she said, ‘how I have longed to see you, that we may be happy in God together! Come let us sing an hymn. I gave out, Of him that did salvation bring, I could for ever think and sing. She sung all the time with exceeding joy. Afterwards she said, ‘This is a weary world; but I have almost done with it. O how I long to be gone !

Wed. 4.--I was scarce come into the room where a few believers were met together, when one began to tremble exceedingly, and soon after sunk to the floor. After a violent struggle, she burst out into prayer, which was quickly changed into praise. She then declared, “The Lamb of God has taken away all my sins.” She spoke many strong words to the same effect, rejoicing with joy unspeakable. Fri. 6.--I met again with those who believe God has delivered them from the root of bitterness. Their number increases daily. I know not if fifteen or sixteen have not received the blessing this week. Mon. 9.--I set out early, and about noon preached at High Wycombe, where the dry bones began to shake again. In the afternoon I rode on to Oxford, and spent an agreeable evening with Mr. H. His openness and frankness of behaviour were both pleasing and profitable. Such conversation I want: But I do not wonder it is offensive to men of nice ears. Tues. 10.--We rode to Evesham, where I found the poor shattered society almost sunk into nothing. And no wonder, since they have been almost without help, till Mr. Mather came. In the evening I preached in the Town-Hall. Both at this time, and at five in the morning, God applied his word, and many found a desire to “strengthen the things that remained.” I designed to have rested on Wednesday, but finding that notice had been given of my preaching at Stanley, we got thither, through roads almost impassable, about noon, and found more people than the House could contain; so I stood in the yard, and proclaimed free salvation to a loving, simple people. Several were in tears, and all of them so thankful that I could not repent of my labour. The congregation at Evesham in the evening was thrice as large as the night before. Indeed many of them did not design to hear, or to let any one else hear; but they were over-ruled, March, 1761.] JOURNAL. 47 and behaved with tolerable decency, till the service was over: Then they roared amain; but I walked straight through them, and none offered the least rudeness. Thur. 12.--About one I preached at Redditch, to a deeply serious congregation; about seven, in the Room at Birming ham, now far too small for the congregation. Friday, 13.

Mon. 23.--After preaching at five, I hastened forward, and reached Leeds about five in the evening, where I had desired all the Preachers in those parts to meet me; and an happy meeting we had both in the evening and morning. I afterwards inquired into the state of the societies in Yorkshire and Lincoln shire. I find the work of God increases on every side; but particularly in Lincolnshire, where there has been no work like this, since the time I preached at Epworth on my father's tomb. April, 1761.] JOURNAL. 49 In the afternoon I talked with several of those who believe they are saved from sin; and, after a close examination, I found reason to hope that fourteen of them were not deceived. In the evening I expounded the thirteenth chapter of the first Epistle to the Corinthians, and exhorted all to weighthemselves in that balance, and see if they were not “found wanting.” Wed. 25.--I took horse early, breakfasted with Mr. Venn, and about four in the afternoon came to Stockport. Finding the congregation waiting, I preached immediately, and then rode on to Manchester; where I rested on Thursday. Friday, 27. I rode to Bridgefield, in the midst of the Derbyshire mountains, and cried to a large congregation, “If any man thirst, let him come unto me and drink.” And they did indeed drink in the word, as the thirsty earth the showers. About six I preached at Stockport. Here I inquired after a young man, who was sometime since much in earnest for salvation. But it was not long before he grew quite cold, and left the society. Within a few months after, he left the world, and that by his own hand! The next day I returned to Manchester. Sun. 29.--We had an uncommon blessing, both morning and afternoon. In the evening I met the believers, and strongly exhorted them to “go on unto perfection.” To many of them it seemed a new doctrine. However, they all received it in love; and a flame was kindled, which I trust neither men nor devils shall ever be able to quench. Tues. 31.--I rode to Altringham. We had four rooms, which opened into each other; but they would not near contain the congregation, so that many were obliged to stand without. I believe many were wounded, and some much comforted.

Here we were under a difficulty again: Not half the people could come in, and the rain forbade my preaching without. But at one (the hour of preaching) the rain stopped, and did not begin again till past two; so the people stood very conveniently in the yard; and many did not care to go away. When I went in, June, 1761.] JOURNAL, 63 they crowded to the door and windows, and stayed till I took horse. At seven I preached at Yarm, and desired one of our brethren to take my place in the morning. Sat. 20.--At noon I applied those words, “Now abide faith, hope, love; but the greatest of these is love.” This evening also it rained at Hutton-Rudby, till seven, the hour of preaching: But God heard the prayer; and from the time I began we had only some scattering drops. After sermon the society alone filled the new preaching-house; so mightily has the word of God prevailed since Alexander Mather laboured here. Sun. 21.--I preached to a larger congregation than in the evening, on, “Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God!” I then rode to Osmotherley, where the Minister read Prayers seriously, and preached an useful sermon. After service I began in the church-yard: I believe many were wounded and many comforted. After dinner I called on Mr. Adams, who first invited me to Osmotherley. He was reading the strange account of the two Missionaries who have lately made such a figure--in the newspapers. I suppose the whole account is just such another gross imposition upon the public as the man’s gathering the people together to see him go into the quart bottle. “Men seven hundred years old !” And why not seven yards high? He that can believe it, let him believe it. At five I preached at Potto, a mile from Hutton. When I began I was extremely weak; but God renewed my strength, and so applied his word, that it seemed as if every one must believe it. But the Scripture cannot be broken: Some seed will still fall “by the way side,” and some “on stony ground.” Mon. 22.--I spoke, one by one, to the society at Hutton Rudby. They were about eighty in number; of whom near seventy were believers, and sixteen (probably) renewed in love.

She said: “A few days before Easter last, I was deeply convinced of sin; and in Easter week, I knew my sins were forgiven, and was filled with “joy and peace in believing. But in about eighteen days I was convinced in a dream of the necessity of a higher salvation; and I mourned day and night, in agony of desire to be throughly sanctified; till on the twenty-third day after my justification, I found a total change, together with a clear witness that the blood of Jesus had cleansed me from all unrighteousness.” Wed. 24.--I walked round the old Abbey, which, both with regard to its size, (being, I judge, an hundred yards long,) and the workmanship of it, is one of the finest, if not the finest, ruin in the kingdom. Hence we rode to Robin Hood's Bay, where I preached at six in the Lower-Street, near the quay. In the midst of the sermon a large cat, frighted out of a chamber, leaped down upon a woman’s head, and ran over the heads or shoulders of many more; but none of them moved or cried out, any more than if it had been a butterfly. July, 1761.] JOURNAL, 65 Thur. 25.--I had a pleasant ride to Scarborough, the wind tempering the heat of the sun. I had designed to preach abroad in the evening; but the thunder, lightning, and rain prevented: However, I stood on a balcony, and several hundreds of people stood below; and, notwithstanding the heavy rain, would not stir till I concluded. Fri. 26.--I rode to Hull, and had there also the comfort of finding some witnesses of the great salvation. I was con strained to leave them early in the morning on Saturday, 27. At seven I preached in Beverley; about one in Pocklington; and at York in the evening, to the far genteelest audience I have had since I left Edinburgh. Mon. 29.--I met the classes, and found many therein who were much alive to God: But many others were utterly dead; which sufficiently accounts for the society’s not increasing. Wed. JULY 1.--The stewards met from the societies in the country. In the evening we all wrestled with God for the revival of his work. Many found their hearts much enlarged herein, and had confidence he would answer the prayer. Thur. 2.--I set out early for North-Cave, twenty computed miles from York.

At four we took horse, and reached Grandchester a little before seven. Finding a little company met together, I spent half an hour with them exceedingly comfortably; and, through the blessing of God, I was no more tired when I went to bed than when I arose in the morning. Mon. 11.--The house was throughly filled at five, and that with serious and sensible hearers. I was sorry I had no more time at this place; especially as it was so near Cambridge, from whence many gentlemen used to come when any Clergyman preached. But my work was fixed; so I took horse soon after preaching, and rode to a village called Botsamlode, seven miles from Cambridge. Here a large congregation was soon assembled; and I had no sooner named my text, “When they had nothing to pay, he frankly forgave them both,” than a murmur ran through the whole people, and many of them were in tears. This concern increased as I went on; so that none appeared to be unmoved. Qne just by me cried with a bitter cry; but in a short time she shouted for joy. So did several others; so that it was not easy to tell whether more were wounded or comforted. Hence we rode to Lakenheath, and passed a comfortable night. Tuesday, 12. Just as we set out, the storm, which 80 REv. J. wesLEY’s [Feb. 1762. had been very high all night, brought on impetuous rain. It was a good providence, 1. That we had now firm, sandy road, not clay and miry fields, as yesterday; 2. That the wind was behind us; otherwise I believe it would have been impossible to go on. It was often ready to bear away man and beast: However, in the afternoon we came safe to Norwich. Wed. 13.--We rested from our labour. How can they who never labour taste the sweetness of rest? Friday, 15. I preached at Yarmouth. Saturday, 16. I transcribed the society at Norwich; but two hundred of them I made no account of, as they met no class. About four hundred remained; half of whom appeared to be in earnest. Tues. 19.--I rode to Bury, and was glad to find a little, serious company still. But there cannot be much done here, till we preach abroad, or at least in the heart of the town.

But there cannot be much done here, till we preach abroad, or at least in the heart of the town. We are now quite at one end; and people will not come from the other till they have first “tasted the good word.” Thur. 21.--I rode to Colchester, and found a quiet, loving, regular society. After spending a day with them, on Saturday, 23, I cheerfully returned to London. Wed. 27.--I had a striking proof that God can teach by whom he will teach. A man full of words, but not of understanding, convinced me of what I could never see before, that anima est ex traduce; that all the souls of his posterity, as well as their bodies, were in our first parent. Fri. FEBRUARY 5.--I met at noon, as usual, those who believe they are saved from sin, and warned them of the enthusiasm which was breaking in, by means of two or three weak though good men, who, from a misconstrued text in the Revelation, inferred that they should not die. They received the warning in much love. However, this gave great occasion of triumph to those who sought occasion, so that they rejoiced, as though they had found great spoil. After preaching at Deptford, Welling, and Sevenoaks, on Tuesday and Wednesday I rode on to Sir Thomas I’Anson’s, near Tunbridge, and, between six and seven, preached in his large parlour, which opens likewise into the hall. The plain people were all attention. If the seed be watered, surely there will be some fruit. Sun. 14.--I buried the remains of Thomas Salmon, a good and useful man. What was peculiar in his experience was, he did not know when he was justified; but he did know when he March, 1762.] JOURNAL. 81 was renewed in love, that work being wrought in a most distinct manner. After this he continued about a year in constant love, joy, and peace; then, after an illness of a few days, he cheerfully went to God. Monday, 15, and the following days, I spent in tran scribing the list of the society. It never came up before to two thousand four hundred: Now it contains above two thousand seven hundred members. Sun.

However, before I had done singing, two or three crept in, and after them, two or three hundred; and the power of God was so present among them, that I believe many forgot the storm. The wind grew still higher in the afternoon, so that it was difficult to sit our horses; and it blew full in our face, but April, 1762.] JOURNAL. 83 could not prevent our reaching Chester in the evening. Though the warning was short, the room was full; and full of serious, earnest hearers, many of whom expressed a longing desire of the whole salvation of God. Here I rested on Thursday. Friday, APRIL 2. I rode to Parkgate, and found several ships; but the wind was contrary. I preached at five in the small House they have just built; and the hearers were remarkably serious. I gave notice of preaching at five in the morning. But at half-hour after four one brought us word that the wind was come fair, and Captain Jordan would sail in less than an hour. We were soon in the ship, wherein we found about threescore passengers. The sun shone bright, the wind was moderate, the sea smooth, and we wanted nothing but room to stir ourselves; the cabin being filled with hops, so that we could not get into it but by climbing over them on our hands and knees. In the afternoon we were abreast of Holyhead. But the scene was quickly changed: The wind rose higher and higher, and by seven o’clock blew a storm. The sea broke over us continually, and sometimes covered the ship, which both pitched and rolled in an uncommon manner. So I was informed; for, being a little sick, I lay down at six, and slept, with little intermission, till near six in the morning. We were then near Dublin Bay, where we went into a boat, which carried us to Dunleary. There we met with a chaise just ready, in which we went to Dublin. I found much liberty of spirit in the evening while I was enforcing, “Now is the day of salvation.” The congregation was uncommonly large in the morning, and seemed to be much alive. Many children, I find, are “brought to the birth:” And shall there not be strength to bring forth ? It was at this time that Mr. Grimshaw fell asleep.

Surely he owns you; your desires are from him; you shall enjoy his favour. By and by you shall have peace with him through our Lord Jesus Christ. Go forth by the footsteps of the flock, and feed ye by the Shepherd's tents. Be constant in every means of grace. He will be found of them that diligently seek him. “Blessed are they that mourn, for they shall be comforted.” Though your sins be never so many, never so monstrous, all shall be forgiven. He will have mercy upon you, and will abundantly pardon. For where sin hath abounded, grace doth much more abound. He who hath begun this good work in you will accomplish it to your etermal good, and his eternal April, 1762.] JOURNAL. 89 glory. Therefore, doubt not, fear not. A broken and a contrite heart God will not despise. The deeper is your sorrow, the nearer is your joy. Your extremity is God's opportunity. It is usually darkest before day-break. You shall shortly find pardon, peace, and plenteous redemption, and at last rejoice in the common and glorious salvation of his saints. “And, lastly, it is well for you, who meither truly desire to be in Christ, nor to go to God; for it is well for you that you are out of hell: It is well your day of grace is not utterly past. Behold, now is your accepted time; behold, now is the day of your salvation 1 O that you may employ the remainder of it in working out your salvation with fear and trembling! Now is faith to be had, saving faith; now you may be washed from all your sins in the Redeemer’s blood, justified, sanctified, and prepared for heaven. Take, I beseech you, the time while the time is: You have now the means of grace to use; the ordinances of God to enjoy; his word to read and hear; his Ministers to instruct you; and his members to converse with. You know not what a day may bring forth: You may die suddenly. As death leaves you, judgment will find you: And if you die as you are, out of Christ, void of true faith, unregenerate, unsanctified, snares, fire and brimstone, storm and tempest, God will rain upon you, (Psalm xi. 6,) as your eternal, intolerable portion to drink. “Suffer me, therefore, thus far, one and all of you.

20.--We had our Quarterly Meeting at Cooly-Lough. On Wednesday, I preached at Clara; Thursday, 22, at Tyrrel's Pass; and on Friday went on to Edinderry. Here I found some who had been long labouring in the fire, and toiling to work themselves into holiness. To show them a more excellent way, I preached on Rom. x. 6, 7, 8. They found this was the very thing they wanted; and at the meeting of the society, God confirmed the word of his grace in so powerful a manner, that many wondered how they could help believing. Sat. 24.--I rode to Dublin, and found the flame not only continuing, but increasing. The congregation used to be small on Saturday night; but it was as large now as formerly on Sunday. Monday, 26. At five in the morning the congregation was larger than it used to be in the evening. And in these two days and a half, four persons gave thanks for a sense of God’s pardoning mercy; and seven, (among whom were a mother and her daughter,) for being perfected in love. I02 REv. J. Wesley’s [July, 1762. The person by whom chiefly it pleased God to work this wonderful work, was John Manners, a plain man, of middling sense, and not eloquent, but rather rude in speech; one who had never before been remarkably useful, but seemed to be raised up for this single work. And as soon as it was done, he fell into a consumption, languished a while, and died. I now found he had not at all exceeded the truth, in the accounts he had sent me from time to time. In one of his first letters, after I left the town, he says: “The work here is such as I never expected to see. Some are justified or sanctified, almost every day. This week three or four were justified, and as many, if not more, renewed in love. The people are all on fire. Such a day as last Sunday I never saw. While I was at prayer in the society, the power of the Lord overshadowed us, and some cried out, ‘Lord, I can believe l’ The cry soon became general, with strong prayers. Twice I attempted to sing; but my voice could not be heard.

one night he was resolved not to go to bed without it. He continued wrestling with God for two hours; when he felt a glorious change, and the Spirit of God witnessing that the work was done. “We begin now to meet with opposition from every quarter. Some say this is rank enthusiasm; others, that it is either a cheat, or mere pride; others, that it is a new thing, and that they can find no such thing in the Bible.” “June 3.--The Lord increases his work, in proportion to the opposition it meets with. Between Monday morning and Tuesday night, I have had eight bills of thanksgiving; for two justified, three renewed in love, and three backsliders healed.” “June 15.--There is no end of the mercies of God. Three days of this week are gone, in which God has justified five sinners. On Sunday, in the afternoon, I preached at three in the Barrack-Square; and a more solemn time I have not seen; the hearers were as many as my voice could reach, and all remarkably attentive. “In the evening a cry ran through the society, and four were justified that night. Two of these, Alexander Tate and his wife, were but lately joined. The power of God first seized her, and constrained her to cry aloud, till she heard the still small voice. He continued calling upon God, and would not cease before God answered him also in the joy in his heart.” “Saturday, June 19.--We have had eight this week, whose sins are blotted out, and two more have entered into that rest. One of them says, she has enjoyed the love of God nine years; but felt as great a difference between that state, and the state she is now in, as if her soul was taken into heaven l” “June 26.--Last week eleven were justified, or sanctified, and this week eleven more; eight of whom received remission of sins, and three a clean heart: And a troop are waiting for the moving of the water. Among them whom the power of God has seized lately, are two eminent sinners, each of whom lived with a woman to whom he was never married. One of them already rejoices in God; the other mourns and will not be comforted: But the women are gone: They put away the accursed thing immediately.

“But I dislike your supposing man may be as perfect as an angel; that he can be absolutely perfect; that he can be infallible, or above being tempted; or that the moment he is pure in heart, he cannot fall from it. “I dislike the saying, this was not known or taught among us till within two or three years. I grant you did not know it. You have over and over denied instantaneous sanctification to me; but I have known and taught it (and so has my brother, as our writings show) above these twenty years. “I dislike your directly or indirectly depreciating justifi cation; saying, a justificd person is not in Christ, is not born of God, is not a new creature, has not a new heart, is not sanctified, not a temple of the Holy Ghost; or that he cannot please God, or cannot grow in grace. “I dislike your saying that one saved from sin needs nothing more than looking to Jesus; needs not to hear or think of any thing else; believe, believe, is enough; that he needs no self-examination, no times of private prayer; needs 120 REv. J. wesLEY’s [Nov. 1762. not mind little or outward things; and that he cannot be taught by any person who is not in the same state. “I dislike your affirming that justified persons in general persecute them that are saved from sin; that they have persecuted you on this account; and that for two years past you have been more persecuted by the two brothers, than ever you was by the world in all your life. “2. As to your spirit, I like your confidence in God, and your zeal for the salvation of souls. “But I dislike something which has the appearance of pride, of overvaluing yourselves, and undervaluing others; particularly the Preachers; thinking not only that they are blind, and that they are not sent of God, but even that they are dead; dead to God, and walking in the way to hell; that they are going one way, you another; that they have no life in them. Your speaking of yourselves, as though you were the only men who knew and taught the Gospel; and as if, not only all the Clergy, but all the Methodists besides, were in utter darkness.

them what would be the consequence. But they could not believe it: So I let it rest; only desiring them to remember I had told them before. Sun. 19.-From Matt. xviii. 3, I endeavoured to show those who use the word without understanding it, what Christian simplicity properly is, and what it is not. It is not ignorance or folly; it is not enthusiasm or credulity. It is faith, humility, willingness to be taught, and freedom from evil reasonings. Tues. 21.--I had an opportunity of looking over the register of St. Luke's Hospital; and I was surprised to observe, that three in four (at least) of those who are admitted receive a cure. I doubt this is not the case of any other lunatic hospital either in Great Britain or Ireland. Wed. 22.--I heard George Bell once more, and was convinced he must not continue to pray at the Foundery. The reproach of Christ I am willing to bear; but not the reproach of enthusiasm, if I can help it. Sat. 25.--We met at the chapel in Spitalfields, to renew our covenant with God; and he did indeed appear in the midst of the congregation, and answer as it were by fire. Sun. 26.--That I might do nothing hastily, I permitted George Bell to be once more (this evening) at the chapel in West-street, and once more (on Wednesday evening) at the Foundery. But it was worse and worse: He now spoke as from God, what I knew God had not spoken. I therefore desired that he would come thither no more. I well hoped this would a little repress the impetuosity of a few good but mistaken men; especially considering the case of Benjamin Harris, the most impetuous of them all. A week or two ago, as he was working in his garden, he was struck raving mad. He continued so till Tuesday, December 21, when he lay still and sensible, but could not speak; till, on Wednesday morning, his spirit returned to God. Fri. 31.--I now stood and looked back on the past year; a year of uncommon trials and uncommon blessings. Abundance have been convinced of sin; very many have found peace with God; and in London only, I believe full two hundred have been brought into glorious liberty. And yet I have had more care and trouble in six months, than in several years preceding.

Mon. MARCH 7.--I took the machine for Norwich ; and after spending a few quiet, comfortable days in Norwich, Yarmouth, and Colchester, without any jar or contention, on Saturday, 19, returned to London. Mon. 28.--I retired to Lewisham, and wrote the sermon on “Sin in Believers,” in order to remove a mistake which some were labouring to propagate, -that there is no sin in any that are justified. Mon. APRIL 11.--Leaving things, as it seemed, pretty well settled in London, I took the machine for Bristol, where, on Tuesday, 19, I paid the last office of love to Nicholas Gilbert, who was a good man, and an excellent Preacher; and likely to have been of great use. But God saw it best to snatch him hence by a fever, in the dawn of his usefulness. Sat. 23.--I returned to London. On Thursday, 28, I was at Westminster, where I had appointed to preach, when word was brought me, about five in the afternoon, that Mr. M d would not preach at the Foundery. So the breach is made; but I am clear, I have done all I possibly could to prevent it. I walked immediately away, and preached myself, on, “If I am bereaved of my children, I am bereaved.” That I may conclude this melancholy subject at once, and have no need to resume it any more, I add a letter which I wrote some time after, for the information of a friend:-- “AT your instance I undertake the irksome task of looking back upon things which I wish to forget for ever. I have had innumerable proofs (though such as it would now be an endless task to collect together) of all the facts which I recite. And I recite them as briefly as possible, because I do not desire to aggravate any thing, but barely to place it in a true light. April, 1763.] JOURNAL. 131 “1. Mr. Maxfield was justified while I was praying with bim in Baldwin-Street, Bristol. “2. Not long after he was employed by me as a Preacher in London. “3. Hereby he had access to Mrs. Maxfield, whom other wise he was never likely to see, much less to marry; from whence all his outward prosperity had its rise. “4.

He likewise continu ally told them they were not to be taught by man, especially by those who had less grace than themselves. I was told of this likewise from time to time: But he denicd it; and I would not believe evil of my friend. “13. When I returned in October, 1763, I found the society in an uproar, and several of Mr. M.’s most intimate friends formed into a detached body. Enthusiasm, pride, and great uncharitableness appeared in many who once had much grace. I very tenderly reproved them. They would not bear it; one of them, Mrs. C., cried out, “We will not be brow-beaten any longer; we will throw off the mask.’ Accordingly, a few days after, she came, and, before an hundred persons, brought me hers and her husband’s tickets, and said, ‘Sir, we will have no more to do with you; Mr. M. is our Teacher.’ Soon after, several more left the society, (one of whom was George Bell,) saying, ‘Blind John is not capable of teaching us; we will keep to Mr. M.’ “14. From the time that I heard of George Bell’s prophecy, I explicitly declared against it both in private, in the society, in preaching, over and over; and, at length, in the public papers. Mr. M. made no such declaration; I have reason to think he believed it. I know many of his friends did, and several of them sat up the last of February, at the house of his most intimate friend, Mr. Biggs, in full expectation of the accomplishment. “15. About this time, one of our Stewards, who, at my desire, took the chapel in Snowsfields for my use, sent me word the chapel was his, and Mr. Bell should exhort there, whether I would or no. Upon this, I desired the next Preacher there to inform the congregation that while things stood thus, neither I nor our Preachers could in conscience preach there any more. “16. Nevertheless, Mr. M. did preach there. On this I sent him a note, desiring him not to do it; and adding, “If you do, you thereby renounce connexion with me.’ “17. Receiving this, he said, ‘I will preach at Snowsfields.” He did so, and thereby renounced connexion. On this point, and no other, we divided: By this act the knot was cut. Resolving to do this, he told Mr.

8.--Just as I began preaching (in the open air, the Room being too small even for the morning congregation) the rain began; but it stopped in two or three minutes, I am persuaded, in answer to the prayer of faith. Incidents of the same kind I have seen abundance of times, and particularly in this journey; and they are nothing strange to them who seriously believe “the very hairs of your head are all numbered.” After preaching at Potto about moon, I rode to Thirsk, intending to preach near the house where I alighted; but several gentlemen of the town sent to desire I would preach in the market-place: I did so, to a numerous congregation, most of whom were deeply attentive. I hastened away after preaching, and between nine and ten came to York. Sat. 11.--I rode to Epworth, and preached at seven in the market-place. Sunday, 12. I preached at the Room in the morning; in the afternoon, at the market-place; and about one, the congregation gathered from all parts in Haxey parish, near Westwood-side. At every place I endeavoured to settle the minds of the poor people, who had been not a little harassed by a new doctrine which honest Jonathan C and his con verts had industriously propagated among them,--that “there is no sin in believers; but, the moment we believe, sin is destroyed, root and branch.” I trust this plague also is stayed: But how ought those unstable ones to be ashamed who are so easily “tossed about with every wind of doctrine !” I had desired Samuel Meggot to give me some farther account of the late work of God at Barnard-Castle. Part of his answer was as follows: “June 7, 1763. “WITHIN ten weeks, at least twenty persons in this town have found peace with God, and twenty-eight the pure love of God. This morning, before you left us, one found peace, and one the second blessing; and after you was gone two more received it. One of these had belonged to the society before; but, after he turned back, had bitterly persecuted his wife, particularly after she professed the being saved from sin. May 29, he came, in a furious rage, to drag her out of the society. One cried out, ‘Let us go to prayer for him.’ Pre sently he ran away, and his wife went home.

17.--I preached on the Green at Bedminster. I am apt to think many of the hearers scarce ever heard a IMethodist before, or perhaps any other Preacher. What but field-preaching could reach these poor sinners? their souls also precious in the sight of God? And are not Sun. 18.--I preached in the morning in Princess-Street, to a mumerous congregation. Two or three gentlemen, so called, laughed at first; but in a few minutes they were as serious as the rest. On Monday evening I gave our brethren a solemn caution, not to “love the world, neither the things of the world.” This will be their grand danger: As they are industrious and frugal, they must needs increase in goods. This appears already: In London, Bristol, and most other trading towns, those who are in business have increased in substance seven-fold, some of them twenty, yea, an hundred-fold. What need, then, have these of the strongest warnings, lest they be entangled therein, and perish ! Fri. 23.--I preached at Bath. Riding home we saw a coffin, carrying into St. George's church, with many children attending it. When we came near, we found they were our own children, attending the corpse of one of their school-fellows, who had died of the small-pox; and God thereby touched many of their hearts in a manner they never knew before. Mon. 26.--I preached to the prisoners in Newgate, and in the afternoon rode over to Kingswood, where I had a solemn watch-night, and an opportunity of speaking closely to the children. One is dead, two recovered, seven are ill still; and the hearts of all are like melting wax. Tues. 27.--I took my leave of the congregation at Bristol, by opening and applying those words, (by which no flesh living shall be justified,) “Thou shalt love thy neighbour as thyself.” I believe an eminent Deist, who was present, will not easily forget that hour; he was (then at least) deeply affected, and felt he stood in need of an “Advocate with the Father.” Wednesday, and Thursday evening, I spent at Salisbury; and with no small satisfaction. Friday, 30. I preached about one at Whitchurch, and then rode to Basingstoke. Even here there is at length some prospect of doing good. A large 148 REv. J. WESLEY’s [Oct. 1763.

By her looks and motions we judged she saw him in a visible shape. She laid fast hold on Molly L s and me, with inexpressible eagerness; and soon burst into a flood of tears, crying, ‘Lord, save, or I perish ! I will believe. Lord, give me power to believe; help my unbelief!’ After wards she lay quiet for about fifteen minutes. I then asked, “Do you now believe Christ will save you? And have you a desire to pray to him?” She answered, ‘I have a little desire, but I want power to believe.” We bid her keep asking for the power, and looking unto Jesus. I then gave out an hymn, and she earnestly sung with us those words: O Sun of Righteousness, arise, With healing in thy wing; To my diseased, my fainting soul, Life and salvation bring ! “I now looked at my watch and told her, ‘It is half-hour past two: This is the time when the devil said he would come for you.’ But, blessed be God, instead of a tormentor, he sent a comforter. Jesus appeared to her soul, and rebuked the enemy, though still some fear remained; but at three it was all gone, and she mightily rejoiced in the God of her salvation. It was a glorious sight. Her fierce countenance was changed, and she looked innocent as a child: And we all partook of the blessing; for Jesus filled our souls with a love which mo tongue can express. We then offered up our joint praises to God, for his unspeakable mercies, and left her full of faith, and love, and joy in God her Saviour.” Sun. 2.--All this week I endeavoured to confirm those who had been shaken as to the important doctrine of Christian 152 REv. J. wesley’s [Oct. 1763. Perfection, either by its wild defenders, or wise opposers, who much availed themselves of that wildness. It must needs be that such offences will come; but “woe unto him by whom the offence cometh !” Mon. 10.--I set out for Norwich, taking Hertford in my way, where I began preaching between ten and eleven. Those who expected disturbance were happily disappointed; for the whole congregation was quiet and attentive. I doubt not but much good may be dome even here, if our brethren live what we preach.

Mr. Dobinson believed it would be best for me to preach in the market-place, as there seemed to be a general inclination in the town, even among people of fashion, to hear me. He had mentioned it to the Mayor, who said he did not apprehend there would be the least disturbance; but if there should be any thing of the kind, he would take care to suppress it. A multitude of people were gathered at five, and were pretty quiet till I had named my text. Then “the beasts of the people” lifted up their voice, hallooing and shouting on every side. Finding it impossible to be heard, I walked softly away. An innumerable retinue followed me; but only a few pebble-stones were thrown, and no one hurt at all. Most of the rabble followed quite to Mr. D--’s house; but, it seems, without any malice prepense; for they stood stock-still about an hour, and then quietly went away. At seven I met the society, with many others, who earnestly desired to be present. In the morning most of them came again, with as many more as we could well make room for; and indeed they received the word gladly. God grant they may bring forth fruit! Wed. 28.--Between eleven and twelve I preached at Alferton, twelve miles from Derby, and in the evening at Sheffield, to many more than could hear, on, “Now is the day of salvation.” In the morning I gave a hearing to several of the society who were extremely angry at each other. It surprised me to find what trifles they had stumbled at; but I hope their snare is broken. In the evening, while I was enlarging upon the righteous ness of faith, the word of God was quick and powerful. Many felt it in their inmost soul; one backslider in particular, who was then restored to all she had lost, and the next morning believed she was saved from sin. Fri. 30.--I met those who believe God has redeemed them from all their sins. They are about sixty in number. I could not learn that any among them walk unworthy of their profession. Many watch over them for evil; but they “overcome evil with good.” I found nothing of self conceit, stubbornness, impatience of contradiction, or London enthusiasm, among them.

Many watch over them for evil; but they “overcome evil with good.” I found nothing of self conceit, stubbornness, impatience of contradiction, or London enthusiasm, among them. They have better learned of Him that was meek and lowly of heart, to “adorn the doctrine of God their Saviour.” In the evening I preached in the new House at Rotherham, April, 1764.] JOURNAL. 165 on the sure foundation, “Ye are saved through faith.” It was a season of strong consolation to many. One who had been some time groaning for full redemption, now found power to believe that God had fulfilled her desire, and set her heart at liberty. Sat. 31.--An odd circumstance occurred during the morning preaching. It was well only serious persons were present. An ass walked gravely in at the gate, came up to the door of the House, lifted up his head and stood stock-still, in a posture of deep attention. Might not “the dumb beast reprove” many who have far less decency, and not much more understanding? At noon I preached (the Room being too small to contain the people) in a yard, near the bridge, in Doncaster. The wind was high and exceeding sharp, and blew all the time on the side of my head. In the afternoon I was seized with a sore throat, almost as soon as I came to Epworth: However, I preached, though with some difficulty; but afterward I could hardly speak. Being better the next day, Sunday, APRIL 1, I preached about one at Westwood-side, and soon after four, in the market-place at Epworth, to a numerous congregation. At first, indeed, but few could hear; but the more I spoke, the more my voice was strengthened, till, toward the close, all my pain and weakness were gone, and all could hear distinctly. Mon. 2.--I had a day of rest. Tuesday, 3. I preached, about nine, at Scotter, a town six or seven miles east of Epworth, where a sudden flame is broke out, many being convinced of sin almost at once, and many justified.

I preached, about nine, at Scotter, a town six or seven miles east of Epworth, where a sudden flame is broke out, many being convinced of sin almost at once, and many justified. But there were many adversaries stirred up by a bad man, who told them, “There is no law for Methodists.” Hence continual riots followed; till, after a while, an upright Magistrate took the cause in hand, and so managed both the rioters and him who set them at work, that they have been quiet as lambs ever since. Hence we rode to Grimsby, once the most dead, now the most lively, place in all the county. Here has been a large and swift increase both of the society and hearers, so that the House, though galleries are added, is still too small. In the morning, Wednesday, 4, I explained at large the nature of Christian Perfection. Many who had doubted of it before were fully satisfied. It remains only to experience what we believe. In the evening the Mayor and all the Gentry of the town 166 REv. J. wesLEY’s [April, 1764. were present; and so was our Lord in an uncommon manner. Some dropped down as dead; but, after a while, rejoiced with joy unspeakable. One was carried away in violent fits. I went to her after the service. She was strongly convulsed from head to foot, and shrieked out in a dreadful manner. The unclean spirit did tear her indeed; but his reign was not long. In the morning both her soul and body were healed, and she acknowledged both the justice and mercy of God. Thur. 5.--About eleven I preached at Elsham. The two persons who are the most zealous and active here are the steward and gardener of a gentleman, whom the Minister persuaded to turn them off unless they would leave “this way.” He gave them a week to consider of it; at the end of which they calmly answered, “Sir, we choose rather to want bread here, than to want “a drop of water hereafter.” He replied, “Then follow your own conscience, so you do my business as well as formerly.” Fri. 6.--I preached at Ferry at nine in the morning, and in the evening; and, about noon, in Sir N. H.’s hall, at Gainsborough.

Ingham and Allan laid the people asleep again. However, some are united again in a quiet, loving society, zealous of good works. I preached about eleven. Thence we rode to Long-Preston, July, 1764.] JOURNAL, 185 being still fanned by the wind, and (unless a few minutes now and then) shaded by the clouds. The congregation was exceeding serious. Hence I rode to Skipton, where, some time since, no Methodist Preacher could appear. I preached in the evening near the bridge, without the least interruption. Nor did I find any weariness, after preaching four times, and riding fifty miles. Wed. 27.--I rode to Otley. In the evening we had a large congregation at the foot of the great mountain. After preaching in the morning, I examined those who believe they are saved from sin. They are a little increased in number since I met them last; and some of them much increased in love. This evening I preached at Guiseley; the next at Keighley; and on Saturday, 30, at Bradford. This was a place of contention for many years; but since the contentious have quitted us, all is peace. Sunday, JULY 1. I preached at seven to a more numerous congregation than I believe ever assembled there before; and all were serious as death. About one I preached at Birstal, on, “Now is the day of salvation.” The people stood by thousands; covering both the plain, and the sides of the adjacent hill. It was a glorious opportunity. At five the congregation in Leeds was almost as large, but not so deeply affected. Mon. 2.--I gave a fair hearing to two of our brethren who had proved bankrupts. Such we immediately exclude from our society, unless it plainly appears not to be their own fault. Both these were in a prosperous way till they fell into that wretched trade of bill-broking, wherein no man continues long without being wholly ruined. By this means, not being sufficiently accurate in their accounts, they ran back without being sensible of it. Yet it was quite clear that I R-- is an honest man: I would hope the same concerning the other. Tues. 3.--I was reflecting on an odd circumstance, which I cannot account for.

Surely man shall not long have the upper hand: God will get unto himself the victory. It rained all the day till seven in the evening, when I began preaching at Burslem. Even the poor potters here are a more civilized people than the better sort (so called) at Congleton. A few stood with their hats on, but none spoke a word, or offered to make the least disturbance. Sat. 21.--I rode to Bilbrook, near Wolverhampton, and preached between two and three. Thence we went on to Made ley, an exceeding pleasant village, encompassed with trees and July, 1764.] JOURNAL, 191 hills. It was a great comfort to me to converse once more with a Methodist of the old stamp, denying himself, taking up his cross, and resolved to be “altogether a Christian.” Sun. 22.--At ten Mr. Fletcher read Prayers, and I preached on those words in the Gospel, “I am the good Shepherd: The good Shepherd layeth down his life for the sheep.” The church would nothing near contain the congregation; but a window near the pulpit being taken down, those who could not come in stood in the church-yard, and I believe all could hear. The congregation, they said, used to be much smaller in the afternoon than in the morning; but I could not discern the least difference, either in number or seriousness. I found employment enough for the intermediate hours, in praying with various companies who hung about the house, insatiably hungering and thirsting after the good word. Mr. Grimshaw, at his first coming to Haworth, had not such a prospect as this. There are many adversaries indeed; but yet they cannot shut the open and effectual door. Mon. 23.--The church was pretty well filled even at five, and many stood in the churchyard. In the evening I preached at Shrewsbury, to a large congregation, among whom were several men of fortune. I trust, though hitherto we seem to have been ploughing on the sand, there will at last be some fruit. The next day I spent at Shrewsbury. Wed, 25.--I took horse a little after four, and, about two, preached in the market-house at Llanidloes, two or three and forty miles from Shrewsbury. At three we rode forward through the mountains to the Fountain-head. I was for lodging there; but Mr. B being quite unwilling, we mounted again about seven.

B being quite unwilling, we mounted again about seven. After having rode an hour, we found we were quite out of the way, having been wrong directed at setting out. We were then told to ride over some grounds; but our path soon ended in the edge of a bog. However, we got through to a little house, where an honest man, instantly mounting his horse, galloped before us, up hill and down, till he brought us into a road, which, he said, led straight to Roes-Fair. We rode on, till another met us, and said, “No ; this is the way to Aberystwith. If you would go to Roes-Fair, you must turn back, and ride down to yonder bridge.” The master of a little house near the bridge then directed us to the next village, where we inquired again, (it being past nine,) and were once more set exactly wrong. 192 REv. J. wesDEY’s [July, 1764. Having wandered an hour upon the mountains, through rocks and bogs, and precipices, we, with abundance of difficulty, got back to the little house near the bridge. It was in vain to think of rest there, it being full of drunken, roaring miners; besides that there was but one bed in the house, and neither grass, nor hay, nor corn to be had. So we hired one of them to walk with us to Roes-Fair, though he was miserably drunk, till, by falling all his length in a purling stream, he came tolerably to his senses. Between eleven and twelve we came to the inn; but neither here could we get any hay. When we were in bed, the good hostler and miner thought good to mount our beasts. I believe it was not long before we rose that they put them into the stable. But the mule was cut in several places, and my mare was bleeding like a pig, from a wound behind, two inches deep, made, it seemed, by a stroke with a pitch-fork. What to do we could not tell, till I remembered I had a letter for one Mr. Nathaniel Williams, whom, upon inquiry, I found to live but a mile off. We walked thither, and found “an Israelite indeed,” who gladly received both man and beast. After I had got a little rest, Mr. W. desired me to give an exhortation to a few of his neighbours.

Wed. AUGUST 1.--It was with difficulty I reached Cowbridge about one, where the congregation was waiting. I found they had had heavy rain great part of the day; but very little fell upon us. Nor do I remember that from the beginning of March till now we have been in more than one heavy shower of rain, either in England, Scotland, or Wales. I preached in the evening at Llandaff, and on Thursday, 2, in the Town-Hall at Cardiff. Saturday, 4. We crossed at the New-Passage, and rode on to Bristol. Sun. 5.--I preached in Prince’s Street at eight; at two, under the sycamore-tree at Kingswood; and at five, near King’s Square in Bristol. How many thousands in this city do see in this “their day, the things that belong to their peace l’’ On Monday, the 6th, our Conference began. The great point I now laboured for was a good understanding with all our brethren of the Clergy who are heartily engaged in propagating vital religion. Saturday, 11. I took chaise early in the morning, and at night came safe to London. Sun. 12.--In the afternoon I preached in Moorfields on those comfortable words, “Believe on the Lord Jesus Christ, and thou shalt be saved.” Thousands heard with calm and deep attention. This also hath God wrought! Mon. 13.--I was again as fully employed as at the Confer ence, in visiting classes from morning till night. Saturday, 18. I preached, for the first time, in our new chapel at Snows fields, on, “O, how amiable are thy tabernacles, thou Lord of hosts l” Sun. 19.--Meeting with a pious and sensible man, who was born in the Isle of Skye, I said, “Tell me freely, did you yourself ever know a second-sighted man?” He answered, after a little pause, “I have known more than one or two.” I said, “But were they not deceivers?--How do you know they were really such?” He replied, “I have been in company with them, when they dropped down as dead. Sept. 1764.] JOURNAL. 195 Coming to themselves, they looked utterly amazed, and said, ‘I have been in such a place, and I saw such and such persons (perhaps fifty miles off) die in such a manner;’ and when inquiry was made, I never could find that they were mistaken in one circumstance.

I found a neighbouring gentleman had been there, moving every stone, to prevent my preaching. I was informed, his first design was to raise a mob; then he would have had the Churchwardens inter pose: Whether they intended it or no, I cannot tell; but they neither did nor said any thing. The congregation filled a great part of the church, and were all deeply attentive Surely good will be done in this place, if it be not prevented by a mixture of various doctrines. Wed, 3.--I rode to Salisbury, and, going slowly forward, on Saturday, 6, came to London. Sun. 7.--I preached in the morning at Snowsfields, and afterwards at West-Street. We had a glorious opportunity at the Lord’s Supper; the rocks were broken in pieces. At five I preached in Moorfields to a huge multitude, on, “Ye are saved through faith.” A little before twelve I took the machine for Norwich. Monday, 8. We dined at Bury, where a gentlewoman came into the coach, with whom I spent most of the afternoon in close conversation and singing praises to God. Tues. 9.--I was desired to meet Mr. B., and we had a good deal of conversation together. He seems to be a person of middling sense, but a most unpleasing address. I would hope he has some little experience of religion; but it does Oct. 1764.] JOURNAL, 199 not appear to advantage, as he is extremely hot, impetuous, overbearing, and impatient of contradiction. He hooked me, unawares, into a little dispute; but I cut it short as soon as possible, knowing neither was likely to convince the other. So we met and parted in peace. Wed. 10.--I went to Yarmouth, where the earnest congre gation was gathered at short warning. Thursday, 11. I was desired to go to Lowestoft, in Suffolk, nine miles south-east of Yarmouth. The use of a large place had been offered, which would contain abundance of people: But when I was come, Mr. Romaine had changed his mind; so I preached in the open air. A wilder congregation I have not seen; but the bridle was in their teeth. All attended, and a considerable part seemed to understand something of what was spoken; nor did any behave uncivilly when I had done; and I believe a few did not lose their labour.

C. came and read the Act against riots. I said, “Mr. C., I did not expect this from you; I really thought you had more understanding.” He answered not, but stood like one astonished, neither moving hand nor foot. However, I removed two or three hundred yards, and quietly finished my discourse. Tues. 17.--I rode to Medros, near St. Austle, where we had the Quarterly Meeting for the eastern circuit. Here likewise we had an agreeable account of a still increasing work of God. This society has eighty-six members, and all rejoicing in the love of God. Fifty-five or fifty-six of these believe He has saved them from all sin; and their life no way contradicts their profession. But how many will endure to the end? Wed. 18.--I set out for Plymouth-Dock. In the way we called on one of our friends near Liskeard, and found his wife, once strong in faith, in the very depth of despair. I could not but admire the providence of God which sent us so seasonably thither. We cried strongly to God in her behalf, and left her not a little comforted. The society at the Dock had been for some time in a miserable condition. Disputes had run so high, concerning a worthless man, that every one's sword was set, as it were, against his brother. I showed them how Satan had desired to have them, that he might sift them as wheat; and after wards told them there was but one way to take,--to pass an Oct. 1765.] JOURNAL. 237 absolute act of oblivion; not to mention, on any pretence whatever, anything that had been said or done on either side. They fully determined so to do. If they keep that resolution, God will return to them. Thur. 19.--I rode to Tiverton, and preached to a deeply serious congregation. Friday, 20. I preached at noon in Hill farrance, near Taunton, where I had not been for fifteen years. Saturday, 21. I preached about noon at Shepton-Mallet, and then went on to Bristol. Wed. 25.--About one I preached at Paulton, under a large, shady tree. My own soul, and I trust many others, were refreshed, while I was describing our fellowship with the Father and the Son.

About six I began in the street at Bolton. The wind was then high, and cold enough; but I soon forgot it, and so did most of the people, being almost as thirsty as those at Brimsley. When I began on Sunday, in the afternoon, the wind was exceeding sharp; but it fell in a few moments, and we had a mild, agreeable summer evening. Mon. 14.--I preached at Middleton, six miles from Man chester. A sharp shower of hail began in the middle of the sermon; but scarce any went away. Tuesday, 15. We rode to Chapel-en-le-Frith. We had a rough salutation in riding through the town; at the end of which a multitude of people being gathered together in a convenient meadow, I preached on, “By grace are ye saved through faith.” God spoke in his word. It was an acceptable time, and few went empty away. In riding over the dreary mountains of the High-Peak we met with several storms: But we were no worse when we came to Rotherham, where I preached in the evening. The spirit of the congregation was able to enliven the dullest Preacher. Indeed it was good to be here. Wednesday, 16. About two in the afternoon, I had another kind of congregation at Doncaster, wild and stupid enough. Yet all were tolerably civil, many attentive, and some affected. Thence we hasted to Epworth. Here I took knowledge of the same spirit as at Rotherham. What a blessing is it, to be with those who are alive to God! But how few duly value this blessing ! Fri. 18.--I set out for the eastern part of Lincolnshire, and after preaching at Awkborough and Barrow in the way, came the next day to our old friends at Grimsby. It put me in mind of Purrysburg, in Georgia. It was one of the largest towns in the county: It is no bigger than a middling village, containing a small number of half-starved inhabitants, without any trade, either foreign or domestic. But this they have; they love the Gospel, hardly six families excepted. And a large proportion of them have found “it is the power of God unto salvation.” Mon. 21.--Between nine and ten I began preaching in an open place at Louth. The mob here used to be exceeding boisterous; but none now opened his mouth.

13.--We reached Brechin a little before twelve. Quickly after, I began preaching in the flesh-market, on the “one thing needful.” It being the fair-day, the town was full of strangers, and perhaps some of them were found of Him they sought not. I preached in the evening at Dundee, with greater liberty than ever before. Saturday, 14. It rained from the moment we set out, till (about one) we came to Kinghorn. Finding the boat was not to move till four o'clock, I purposed to hire a pinnace; but the wind springing up fair, I went into the large boat. Quickly it fell calm again, so that we did not get over till past seven. Sun. 15.--Our Room was very warm in the afternoon, through the multitude of people; a great number of whom were people of fashion, with many Ministers. I spoke to them with the utmost plainness, and, I believe, not in vain; for we had such a congregation at five in the morning as I never saw at Edinburgh before. It is scarce possible to speak too plain in England; but it is scarce possible to speak plain enough in Scotland. And if you do not, you lose all your labour, you plough upon the sand. Mon. 16.--I took a view of one of the greatest natural curiosities in the kingdom; what is called Arthur's Seat; a small, rocky eminence, six or seven yards across, on the top of an exceeding high mountain, not far from Edinburgh. The prospect from the top of the Castle is large, but it is nothing in comparison of this. In the evening we had another June, 1766.] JOURNAL, 253 Sunday’s congregation, who seemed more affected than the day before. Tuesday, 17. It rained much, yet abundance of people came; and again God made bare his arm. I can now leave Edinburgh with comfort; for I have fully delivered my own soul. Wed. 18.--I set out for Glasgow. In the afternoon the rain poured down, so that we were glad to take shelter in a little house, where I soon began to talk with our host's daughter, eighteen or nineteen years old. But, to my surprise, I found her as ignorant of the mature of religion as an Hot tentot.

A few soon gathered together, and their number increased all the time I was preaching. Only one young man behaved amiss, striving to divert them that were near him; but they would not be diverted: So that after a while he grew serious too. In the evening we came once more to Newcastle. On Saturday I rode to Sunderland; and at eight the next morning preached at the east end of the town, to a huge multitude, the greater part of whom had little thought of God or devil. Thence we returned to Gateshead-Fell, where was a multitude of another kind, ripe for the whole Gospel. Here, therefore, as well as at the Garth-Heads about five, I enlarged on those solemn words, “To-day, if you will hear his voice, harden not your hearts.” Mon. 7.--I rode to Durham, and preached about noon on our Lord’s lamentation over Jerusalem. In the evening, the rain hindering me from preaching in the street, at Hartlepool, I 256 REv. J. wesDEY’s [July, 1766. had a large congregation in the assembly-room. Many of them were present again in the morning, and seemed “almost persuaded to be Christians.” Tues. 8.--While I was preaching at Stockton, a drunken man made some disturbance. I turned and spoke strongly to him. He stood reproved, and listened with much attention. Wednesday, 9. We had our Quarterly Meeting at Yarm. The societies in this Circuit increase; that is, among the poor; for the rich, generally speaking, “care for none of these things.” Thur. 10.--About two in the afternoon, I preached at Potto, and in the evening at Hutton-Rudby. Here is the largest society in these parts, and the most alive to God. After spending some time with them all, I met those apart who believe they are saved from sin. I was agreeably surprised. I think not above two, out of sixteen or seventeen whom I examined, have lost the direct witness of that salvation ever since they experienced it. Fri. 11.--I preached at five, on the spies who “brought up an evil report” on the good land. I breakfasted at ’s, and met with a very remarkable family. He himself, his wife, and three of his daughters, are a pattern to all round about them. About nine I preached in the new House at Stokesley; but it would by no means contain the congregation.

Thence we rode on to Axminster, but were throughly wet before we came thither. The rain obliged me to preach within at six; but at seven on Sunday morning, I cried in the market-place, “The kingdom of God is at hand; repent ye, and believe the Gospel.” In the evening I preached in the street at Ashburton. Many behaved with decency; but the rest, with such stupid rudeness as I have not seen, for a long time, in any part of England. Mon. SEPTEMBER 1.--I came to Plymouth-Dock, where, after heavy storms, there is now a calm. The House, notwithstanding the new galleries, was extremely crowded in the evening. I strongly exhorted the backsliders to return to God; and I believe many received “the word of exhortation.” Tues. 2.--Being invited to preach in the Tabernacle at Plymouth, I began about two in the afternoon. In the evening I was offered the use of Mr. Whitefield's Room at the Dock; but, large as it is, it would not contain the congregation. At the close of the sermon, a large stone was thrown in at one of the windows, which came just behind me, and fell at my feet, the best place that could have been found. So no one was either hurt or frightened, not many knowing anything of the matter. Wed. 3.--I rode to Medros, where there was, last year, the most lively society in Cornwall. But they are decreased, both in number and strength; many who were then strong in the Lord, being now weak and faint. However, we had a deeply serious congregation in the evening, and a remarkable blessing at the meeting of the society. Thur. 4.--At noon I preached in Truro. I was in hopes, 264 REv. J. wesley’s [Sept. 1766. when Mr. Walker died, the enmity in those who were called his people would have died also. But it is not so: They still look upon us as rank heretics, and will have no fellowship with us. In the evening I preached at Penryn, in the main street, at the door of one of the chief gentlemen in the town. I never saw such a congregation here before; and all seemed to hear as for life. Fri. 5.--I preached near Helstone, to an exceeding large and serious congregation.

westEY’s [April, 1767. At five in the evening we had the largest congregation I had seen in Ulster; and I believe many found much of the presence of God, but still more at the meeting of the society. Monday, 6. The congregation was surprisingly large this morning, and still larger every morning and evening. Wed nesday, 8. I preached at noon to our old society at Terry hugan, the mother-church of all these parts. Thursday, 9. The House would not contain the people at Tanderagee, even at five in the morning; so I went to the market-house, where God gave us a solemn and affectionate parting. I was not glad to hear that some of the Seceders had settled in these parts also. Those of them who have yet fallen in my way are more uncharitable than the Papists themselves. I never yet met a Papist who avowed the principle of murdering heretics: But a Seceding Minister being asked, “Would not you, if it was in your power, cut the throats of all the Method ists?” replied directly, “Why, did not Samuel hew Agag in pieces before the Lord?” I have not yet met a Papist in this kingdom, who would tell me to my face, all but themselves must be damned. But I have seen Seceders enough, who make no scruple to affirm, none but themselves could be saved. And this is the natural consequence of their doctrine: For as they hold, 1. That we are saved by faith alone; 2. That faith is, the holding such and such opinions; it follows, all who do not hold those opinions have no faith, and, therefore, cannot be saved. About noon I preached near Dawson's Grove, to a large and serious congregation; but to a far larger in the evening at Kilmaraty. I do not wonder the Gospel runs so swiftly in these parts. The people in general have the finest natural tempers which I ever knew; they have the softness and courtesy of the Irish, with the seriousness of the Scots, and the openness of the English. Fri. 10.--At one I preached at Portadown, a place not troubled with any kind of religion. I stood in the street and cried, “Now God commandeth all men everywhere to repent.” The people gathered from all sides, and when I prayed, kneeled down upon the stones, rich and poor, all round me.

16.--About one I preached to a large congregation at Dungannon, in the county of Tyrone; and in the evening, before the gate of the great old house, at Castle-Caulfield. The society here, the first-fruits of this county, seemed to be all alive. Early in the morning I took horse, and got to Londonderry just at seven, where the congregation was waiting for me. My voice was weak; but I think most of them could hear; and some, I trust, heard the voice of God. Sat. 18.--I found we were still honourable men here, some of eminence in the city being both “hearers” and “doers of the word.” I employed Monday, Tuesday, and part of Wednesday, in speaking severally to the members of the society, and was glad to find the greater part of them had tasted that the Lord is gracious. Saturday, 25. I rode to 278 REv. J. wesLEY’s [May, 1767. Mr. Knox's farm, and preached to a little company, on, “By grace are ye saved through faith.” I spoke exceeding plain to them at Derry in the evening, on, “How long halt ye between two opinions?” And more plain, if possible, both morning and evening, on Sunday, 26. Surely this is an understanding people. But it is only love that edifies. Mon. 27.--I rode to Augher, and preached at six in the Castle-yard, to a large and deeply-serious congregation. Tuesday, 28. I preached near Athenacly, after riding through one of the finest countries in the kingdom. Wed nesday, 29. A little beyond Swadlingbar I found a lively congregation of plain country-people, as simple and artless as if they had lived upon the Welsh mountains. So has God “chosen the foolish things of the world to confound the wise.” Thur. 30.--Some of the chief persons in the town desiring I would give them a sermon there, I went thither in the morning. A large room was offered; but it was quickly so full, and so hot, that I was obliged to go out into the street. I had hardly named my text, before a poor Papist, at a small distance from me, began blowing a horn. But a gentleman stepping up, snatched his horn away, and without ceremony knocked him down. In the evening I preached in the country again, to a still larger congregation: And God made his word quick and powerful. Many were wounded, and many comforted.

Here I met with the Life of Mahomet, wrote, I suppose, by the Count de Boulanvilliers. Whoever the authoris, he is a very pert, shallow, self-conceited coxcomb, remarkable for nothing but his immense assurance and thorough contempt of Christianity. And the book is a dull, ill-digested romance, supported by no authorities at all: 308 REv. J. wesLEY’s [Dec. 1767. Whereas Dean Prideaux (a writer of ten times his sense) cites his authorities for everything he advances. In the afternoon I rode to Dover; but the gentleman I was to lodge with was gone a long journey. He went to bed well, but was dead in the morning: Such a vapour is life! At six I preached; but the House would by no means contain the con gregation. Most of the officers of the garrison were there. I have not found so much life here for some years. After preach ing at Sandwich and Margate, and spending a comfortable day at Canterbury, on Saturday I returned to London. Mon. 30.--I took coach for Norwich, and in the evening came to Newmarket. Tuesday, DECEMBER 1. Being alone in the coach, I was considering several points of importance. And thus much appeared clear as the day: That a man may be saved, who cannot express himself properly concerning Imputed Righteousness. Therefore, to do this is not necessary to salvation: That a man may be saved, who has not clear conceptions of it. (Yea, that never heard the phrase.) Therefore, clear conceptions of it are not necessary to salvation: Yea, it is not necessary to salvation to use the phrase at all: That a pious Churchman who has not clear conceptions even of Justification by Faith may be saved. Therefore, clear conceptions even of this are not necessary to salvation: That a Mystic, who denies Justification by Faith, (Mr. Law, for instance,) may be saved. But if so, what becomes of articulus stantis vel cadentis ecclesiae P* If so, is it not high time for us Projicere ampullas et sesquipedalia verba; + and to return to the plain word, “He that feareth God, and worketh righteousness, is accepted with him?” Every evening this week I preached at Norwich, to a quiet, well-behaved congregation. Our friends, the mob, seem to have taken their leave; and so have triflers: All that remain seem to be deeply serious.

11.--This week I spent my scraps of time in reading Mr. Wodrow’s “History of the Sufferings of the Church of Scotland.” It would transcend belief, but that the vouchers are too authentic to admit of any exception. O what a blessed Governor was that good-natured man, so called, King Charles the Second ! Bloody Queen Mary was a lamb, a mere dove, in comparison of him ! Monday, 25, and the following days, in the intervals of more important work, I carefully read the pleadings at Edin burgh, in the famous Douglas cause. So intricate a one I never heard, I never read of before. I cannot but believe the birth was real. But the objections are so numerous, and so strongly urged, I cannot at all wonder that many should believe otherwise. Mon. FEBRUARY 8.--I met with a surprising poem, entitled, “Choheleth; or, the Preacher.” It is a paraphrase, in tolerable verse, on the Book of Ecclesiastes. I really think the author of it (a Turkey Merchant) understands both the difficult expressions, and the connexion of the whole, better than any other, either ancient or modern, writer whom I have seen. He was at Lisbon during the great earthquake, just then sitting in his night-gown and slippers. Before he could dress himself, part of the house he was in fell, and blocked him up. By this means his life was saved; for all who had run out were dashed in pieces by the falling houses. Thur. 18.--Having been importunately pressed thereto, 312- REv. J. wesley’s [March, 1768. I rode (through a keen east wind) to Chatham. About six in the evening I preached at the barracks, in what they call the church. It is a large room, in which the Chaplain reads Prayers, and preaches now and then. It was soon as hot as an oven, through the multitude of people; some hundreds of whom were soldiers: And they were “all ear,” as Mr. Boston says, scarce allowing themselves to breathe. Even between five and six the next morning the Room was warm enough. I suppose upwards of two hundred soldiers were a part of the audience. Many of these are already warring a good warfare, knowing in whom they have believed. Tues. 23.--I rode to Shoreham, and preached at five in Mr. P.'s house; but the next day I preached in the church, being St. Matthias's Day.

15.--At eight I preached in the High-School yard; and I believe not a few of the hearers were cut to the heart. Between twelve and one a far larger congregation assembled on the Castle-Hill; and I believe my voice commanded them all, while I opened and enforced those awful words, “I saw the dead, small and great, stand before God.” In the evening our House was sufficiently crowded, even with the rich and honourable. “Who hath warned” these “to flee from the wrath to come?” O may they at length awake and “arise from the dead l” Mon. 16.--I preached in the evening at Dunbar, near the shore, to an unusually large congregation. Tuesday, 17. I looked over Dr. Shaw’s Travels: Great part of them is very dull and unentertaining; but some remarks are extremely curious. I was a little surprised at one of them; namely, that the cele brated Mount Atlas is not higher than many of our English mountains, and nothing near so high as the Alps. But it was much farther from Rome: So travellers might make it as high as the moon; and few in Italy could contradict them. Wed. 18.--I came to poor dead Berwick. However, I found a few living souls even here. At seven I preached in the Town-Hall, to an exceeding serious, though not numerous, congregation. The next evening I preached in the market-place at Alnwick. Friday, 20. I went on in 324 REv. J. wesDEY’s [May, 1768. reading that fine book, Bishop Butler’s “Analogy.” But I doubt it is too hard for most of those for whom it is chiefly intended. Freethinkers, so called, are seldom close thinkers. They will not be at the pains of reading such a book as this. One that would profit them must dilute his sense, or they will neither swallow nor digest it. Sat. 21.--About noon I preached at Morpeth, and in the evening at Newcastle, in the old Custom-House, a large commodious room near the quay-side, the grand resort of publicans and sinners. Sunday, 22. I preached in the morning under the trees in Gateshead, to a large and serious multitude; and at two, on the Fell, to a much larger. But the largest of all attended at the Garth-Heads in the evening; and great part of them were not curious hearers, but well acquainted with the things of the kingdom of God.

Soon after, he came up to me, and said, You are come well-fortified.” He then gave her the reasons why he required her to meet him at that place, and why he could take his leave there, and not in the house, without taking something from her. But withal he charged her to tell this to no one; adding, “If you disclose this to any creature, I shall be under a necessity of troubling you as long as you live. If you do not, I shall never trouble you, nor see you any more, either in time or eternity.’ He then bid her farewell, waved his hand, and disappeared.” Tues. 31.--I made a little excursion into Weardale, and found a people ready prepared for the Lord. I had designed to preach abroad, but had scarce done singing, when a storm of rain drove us into the House. We had a blessed opportunity there, particularly for healing the backsliders. Wed. JUNE 1.--I preached in Teesdale. The sun was scorching hot when I began, but was soon covered with clouds. Many of the Militia were present at Barnard-Castle in the evening, and behaved with decency. I was well pleased to lodge at a gentleman’s, an old school-fellow, half a mile from the town. What a dream are the fifty or sixty years that have slipped away since we were at the Charter-House! Thur. 2.--I preached, at noon, at a farmer's house, near Brough, in Westmoreland. The sun was hot enough, but some shady trees covered both me and most of the congregation. A little bird perched on one of them, and sung without intermission, from the beginning of the service unto the end. Many of the people came from far; but I believe none of them regretted their labour. • About a quarter of a mile from the hill 336 REv. J. wesley’s [July, 1768. The evening congregation in Swaledale was far larger, and equally attentive: And the society was one of the most lively which I have met with in England. Many of them do rejoice in the pure love of God, and many more are earnestly seeking it. Fri. 3.--I rode to Richmond, intending to preach near the house of one of our friends; but some of the chief of the town sent to desire me to preach in the market-place.

Here abundance of people flocked together, and willingly “suffered the word of exhortation.” Indeed, a more quiet, humane, courteous people, I have scarce ever seen. But I fear, they were surfeited with preaching before we set foot in the town. Sat. 6.--I went to Pembroke. We were here several times before we had any place in Haverfordwest. But we have reason to fear lest the first become last. Sunday, 7. I took a good deal of pains to compose the little misunderstandings which have much obstructed the work of God. At ten I * What is it to me 2 Aug. 1768.] JOURNAL. 339 read Prayers, preached, and administered the sacrament to a serious congregation at St. Daniel's; and the next morning left the people full of good desires, and in tolerable good humour with each other. Mon. 8.--I rode to Llanelly, and preached to a small, earnest company, on, “Ye are saved through faith.” Thence we found a kind of a way to Oxwych, where I pressed the one thing needful, on a plain, simple people, right willing to hear, with great enlargement of heart. Tues. 9.--I took a full view of the castle, situate on the top of a steep hill, and commanding a various and extensive prospect, both by sea and land. The building itself is far the loftiest which I have seen in Wales. What a taste had they who removed from hence, to bury themselves in the hole at Margam ! When we came to Neath, I was a little surprised to hear I was to preach in the church; of which the Churchwardens had the disposal, the Minister being just dead. I began reading Prayers at six, but was greatly disgusted at the manner of singing. 1. Twelve or fourteen persons kept it to themselves, and quite shut out the congregation: 2. These repeated the same words, contrary to all sense and reason, six or eight or ten times over: 3. According to the shocking custom of modern music, different persons sung different words at one and the same moment; an intolerable insult on common sense, and utterly incompatible with any devotion. Wed.

4.--I found near Swadlinbar, as artless, as earnest, and as loving a people as even at Tonny-Lommon. About six I preached at the town's end, the very Papists appearing as attentive as the Protestants; and I doubt not thousands of these would soon be zealous Christians, were it not for their wretched Priests, who will not enter into the kingdom o God themselves, and diligently hinder those that would. Fri. 5.--I rode over the Black Mountains to Manorhamil ton; so called from a poor wretch who settled here in the last century, and was famous for nothing else but hanging up ll the Irish who fell into his hands. There was a general love to the Gospel here, till simple R. W. preached against the Clergy. It is strange every one does not see, 1. The sinfulness of railing at the Clergy; if they are blind leaders of the blind, then (says our Lord) “Let them alone:” 2. The foolishness of it. It never can do good; and has frequently done much harm. 362 REv. J. WESLEY’s [May, 1769. At six I preached to a large congregation in the Sessions House. All behaved well, but one young gentlewoman, who laughed almost incessantly. She knew there was nothing to laugh at; but she thought she laughed prettily. Sat. 6.--In the evening I preached near the market-house in Sligo, to a large and tolerably quiet congregation; but I soon found I was shooting over their heads, in talking of Salvation by Faith: So, at eight in the morning, Sunday, 7, I suited myself to their capacity, by preaching on, “Where their worm dieth not, and the fire is not quenched.” The effect was, that the evening congregation was such as I had not seen here for many years. Mon. 8.--I rode to Castlebar, and at seven preached in the Court-House. Tuesday, 9. I dined at Sir C. B.'s, who asked me if it would be convenient for me to give them a sermon in his hall. We sent to the Court-House, and the people who were waiting there came up without delay. The family were in the parlour, the bulk of the congregation in the hall and the long passage. Wednesday, 10. I preached in the Court House, on, “Put on the whole armour of God;” and taking horse early in the morning, Thursday, 11, rode to Galway.

What will become of us then, if we set our hearts upon them? Sat. 26.-Resolving not to be too late now, as I was last year, I took horse at four; but being earnestly engaged in conversation, we missed our way, and came to the Passage Sept. 1769.j JOURNAL. 377 just as the boat was gone. About three in the afternoon it passed again; and soon after six we reached Bristol. Sun. 27.--After preaching at Kingswood and Bristol, I rode to Cross, to lessen the next day’s journey. Monday, 28. I rode to Tiverton; on Tuesday, to Launceston, where I strongly applied, “Hath God forgotten to be gracious?” And I believe he answered for himself in the hearts of several backsliders. Being informed it was between sixty and seventy miles to St. John's, I sent my horse a few miles forward to-night. Wednesday, 30. I purposed taking horse at four, but the horse was not brought from the field: So I borrowed another, and rode on without delay to the house where my own waited for me. We had incessant rain, driven upon us by a furious wind. However, I reached Bodmin about eight; where, at the request of one of our friends, I preached to a small, serious company, in the Town-Hall. The rain accompanied us most of the way to Truro. I knew not where to call, till a friend met me, and told me Mr. Painter had been very ill. So I rode directly to his house. While I was there, one of Redruth came in, who lent me a fresh horse, with which I reached St. John’s about five o’clock. I preached at six, and was much comforted among a loving, earnest people. Thur. 31.--I rode over to St. Just, but could not preach abroad, because of the violent wind. However, God spoke to many hearts, both this evening, and in the morning. SEPTEMBER 1. I now considered Dr. Erskine’s account of saving faith. He asserts, (if I comprehend him right,) “It is, in general, an assent to the word of God, in which there is a light, a glory, a brightness, which believers, and they only, perceive. In particular, it is an assent of the under standing to the Gospel method of salvation; in which there is an excellency and glory which only believers see.

So I took horse at two, and took chaises from Shipston, which brought me thither at my time. After spending an hour quite agreeably with a few young, serious students, I set out for Ipstone, near Stoken-church. But I was obliged, when we came to the bye-road, to quit my chaise, and go as I could, part on horseback, part on foot. The congregation had waited for me some time: So I began immediately, on, “Fear God, and keep his commandments: For this is the whole of man.” In the evening I preached to a lively congregation at High Wycombe, and on Saturday reached London. Mon. 23.--I rode to Towcester, and preached to a heavy, unawakened people, on what they did not seem at all to think of, namely, that they were to die. I believe it suited them : They appeared to be more affected than with any discourse I had ever preached. Tuesday, 24. I preached at Alston, in a large malt-room, where one side of my head was very warm, through the crowd of people, the other very cold, having an open window at my ear. Between six and seven I preached at Northampton; and it was an awful season. This evening there was such an Aurora Borealis as I never saw before: The colours, both the white, the flame-colour, and the scarlet, were so exceeding strong and beautiful. But they were awful too: So that abundance of people were frighted into many good resolutions. Wed. 25.--At ten, I was forced to preach abroad at Brighton, by reason of the great concourse of people; and at Haddon, about one. I believe at both places, God applied his word to their hearts. Thursday, 26. About nine, I preached at Harpole, to a thirsty multitude; at one, to near the same number at Weedon; in the evening, at Whittlebury. Friday, 27, about noon, we had a serious congregation at Cranfield, and at Bedford in the evening. Saturday, 28. I preached about one at Hertford, and at Snowsfields in the evening: And after preaching three times a day for three days, and four times a day for two more, I found no more hoarseness or weariness than when I set out from London. Mon. 30.--I set out with a little company of our friends, TNov. 1769.] JOURNAl. 383 and the next day came to Norwich.

At the same time they were both heavily afflicted in their bodies. But so much the more was the power of God manifested, causing them to continue in the triumph of faith, throughout their sharpest pains. “On December 30, one of their sisters coming to see them, Billy told her he had been very ill. “But,” said he, ‘I do not mean in my body, but in my soul: I felt my sins so heavy, that I thought I should go to hell; and I saw the devil ready to drag me away. Nay, for a week, I thought myself just in the flames of hell. The sins that troubled me most were, telling lies, and quarrelling with my sister. I saw, if God did not forgive me, I was lost: And I knew quarrelling was as great a sin in Lucy as in me; and if she did not get a pardon, and feel the love of Jesus, she could not go to heaven.’ “Lucy said, “When I heard Mr. A. describe two sorts of people, one sort washed in the blood of Christ, and the other not, I found I was not; and therefore, if I died so, must go to hell. Being asked what sin lay most on her conscience, she replied, ‘Taking his name in vain, by repeating my prayers when I did not think of God.” “When Billy was confessing that he had loved money, Lucy said, “And so did I; and was angry if I had not as much as Billy. I loved money more than God, and he might justly have sent me to hell for it.’ “When Billy was asked how he knew his sins were forgiven, he answered, ‘Christ told me so. I had a great struggle in my heart with the devil and sin, till it pleased Jesus to come into my soul. I now feel his love in my heart, and he tells me he has forgiven my sins.” “Being asked how he did, he replied, ‘Happy in Jesus: Jesus is sweet to my soul.” “Do you choose to live, or die?’ He answered, “Neither.

We had afterwards a fair and pleasant ride to High Wycomb. For many years we had little prospect of doing good here; but now the seed which had been so long dead, springs up into a plentiful harvest. Friday, 19. I conversed particularly with several, who believe God has saved them from sin; and their lives, I find, are suitable thereto, and do in no wise dishonour their profession. Sat. 20.--I returned to London. So rainy a week I have seldom seen; yet we have not had one shower while we were abroad, except on Monday morning. Poor reasoners! who think any instance of Providence too small to be observed or acknowledged ! Mon. 22.--I took horse a little before five, in an exceeding thick fog; but it was gone by noon. The rain, which was suspended all day, began again when we came to Whittle bury; where, notwithstanding the rain and boisterous wind, the Room was filled, both in the evening and morning. On Tuesday noon I preached at Tomcaster, and in the evening at Weedom. Here I heard a remarkable account:-An eminently profane man, two or three days ago, was swearing to his companions, that he should outlive forty of them. 420 REv. J. weslEY’s [Nov. 1770. Instantly he began vomiting blood; and in ten minutes was stone-dead. ... Wed. 24.--I preached at Weedom at five, and about nine at Kislingbury, where I was obliged, by the largeness of the congregation, to stand in the open air. At first the sun on the side was full warm, as it was about noon at Horlston. Thence I rode to Northampton, where we had now a more commodious place to preach in, formerly used by the Presby terians. The people heard with great attention; and many of them came at five in the morning. Thursday, 25. About ten I began at Brighton, where, likewise, the multitude of people constrained me to preach abroad. About two I preached at Haddon, to a far greater multitude, in a delightful meadow. Nor did I find any want of strength when I concluded the day by preaching and meeting the society at Northampton. On Friday I preached at Bedford; on Saturday noon at Hertford; and in the afternoon went on to London. AMon. 29.--I rode to Colchester; and on Tuesday to Norwich. Wednesday, 31.

But before we had gone nine miles, we found a congregation waiting in the street at Lismolaw, where I know not who had given notice that I was to preach. I at first thought of riding on; but fearing it might hurt the poor people, I alighted, and preached immediately. They were all attention while I explained, “Ye are saved through faith.” About noon I preached at Ruskey. In the evening we came to Augher. For several days we have been among some of the warmest Christians in the kingdom. All at once we came to a people cold as ice. Here was a lively people! But they have long grieved the Holy Spirit of God, and he seems to be departed from them. Knowing few would come to the House, I stood abroad, and had forty or fifty hearers, but unconcerned enough. Sunday, 9. About eight I had a few more, and about an hundred in the evening. I went to church at Clogher: The Dean is one of the best readers I have heard, and one of the most easy, natural Preachers: And the congregation was not only large, but remarkably well-behaved. I seldom look at the old castle at Augher, without thinking of the famous Sir Phelim O’Neale. In the beginning of the Irish Rebellion, he called one night at Mr. Kennedy's, an intimate acquaintance and foster-brother, (a very sacred relation among the Irish,) and said, “Rise, come away with me, that I may protect you, for fear some of my straggling parties should hurt you.” Mrs. Kennedy, being very near her time, said, “Nay, gossip, consider my condition, and do not take my husband from me.” He replied, “You fool, it is for his own good.” But soon after they were gone, Mrs. K. said, “My heart misgives me; whatever comes of it, I must follow them.” So, as well as she could, she walked between her man-servant and her maid, an Irish girl. About sunrise they came near Augher castle, where Sir Phelim was standing with his men. Just by him was her husband, hanged on a tree. Sir Phelim, seeing her, sent and ordered the man and maid to stand from her. The man did so: The maid replied, “No; I will die with my mistress.” On this he ordered his men to fire. She fell, and two infants fell out of her.

Thursday, 25. I rode across the country to Whitchurch, and spent an agreeable evening with that lovely family. Friday, 26. I went on to Shrewsbury, where Mr. Fletcher met me. Sunday, 28. I preached at Madeley, morning and afternoon. The church could not near contain the congregation; but, the window near the pulpit being open, those without could hear as well as those within. Monday, 29. I went on to Worcester. Our brethren had chosen a place for me, in a broad street, not far from the cathedral, where there was room for thousands of people; and we soon had company enough, part serious, part like the wild ass’s colt; but in a while the serious part prevailed, and silenced, or drove away, the rabble, till we had a tolerable degree of quietness, and concluded in peace. Thur. AUGUST 1.--I rode to Cheltenham, and preached near the market-place, to a large and quiet congregation. Friday, 2. I went on to Kingswood. Sunday, 4. We had above six hundred and fifty communicants at Bristol. In the afternoon I preached in St. James's, Barton, to an huge multitude; and all were still as night. Tues. 6.--We had more Preachers than usual at the Con ference, in consequence of Mr. Shirley’s Circular Letter. At ten on Thursday morning he came, with nine or ten of his friends. We conversed freely for about two hours; and I believe they were satisfied that we were not so “dreadful heretics” as they imagined, but were tolerably sound in the faith. Aug. 1771.] JOURNAL. 441 Mon. 12.--I set out for Wales, and after preaching, at Chepstow and Brecknock, on Wednesday, 14, came to the Hay. Here I met with Dr. Maclaine's Translation of “Mosheim’s Ecclesiastical History,” Certainly he is a very sensible translator of a very sensible writer; but I dare not affirm that either one or the other was acquainted with inward religion. The translator mentions, without any blame, Mr. Shinstra’s “Letter against Fanaticism;” which, if the reasoning were just, would fix the charge of fanaticism on our Lord himself, and all his Apostles. In truth, I cannot but fear, Mr. Shinstra is in the same class with Dr. Conyers Middleton; and aims every blow, though he seems to look another way, at the fanatics who wrote the Bible. The very thing which Mr.

They received it with the utmost eagerness. Who knows but one or two may retain it? In the evening, those who could not get in were noisy at first; but in a while they went quietly away. Here I received a particular account of a poor, desolate one, --Betty Fairbridge, formerly Hewerdine, of Whitby. For some time after she came to Lynn, she was cold and weary, quite choked with the cares of this world. But this time twelvemonth, when she saw me, though she was in a deep consumption, her spirit revived. She began again earnestly to seek God; and he healed her backsliding. But her bodily weakness increased: So much the more did her faith and love increase; till prayer was swallowed up in praise, and she went away with triumphant joy. Lynn seems to be considerably larger than Yarmouth: I Nov. 1771.] JOURNAL, 447 believe it stands on double the ground; and the houses in general are better built: Some of them are little palaces. The market-place is a spacious and noble square, more beautiful than either that at Yarmouth or Norwich; and the people are quite of another turn, affable and humane. They have the openness and frankness common throughout the county; and they add to it good-nature and courtesy. Sat. 9.--I rode to Norwich. Sunday, 10. Our House was far too small in the evening. I suppose many hundreds went away. To as many as could hear, I described the “strait gate:” I believe God applied it to their hearts. Every day I found more and more reason to hope, that we shall at length reap the fruit of that labour which we have bestowed on this people for so many years, as it seemed, almost in vain. In this hope I left them on Thursday, 14, and preached at Lakenheath in the evening with an uncommon blessing. Among them that attended at five in the morning, was poor A R ; the man who first invited me to this town, but has for a long time forgotten everything of the kind, seldom deigning even to hear the preaching. However, he felt it to-day, being in tears all the time that I was enforcing our Lord’s words, “He who setteth his hand to the plough, and looketh back, is not fit for the kingdom of God.” I came to Mr.

451 ence; my heart was quite open; his seemed to be the same; and we conversed just as we did in 1738, when we met in Fetter-Lane. Monday, 23, and so all the following days, when I was not particularly engaged, I spent an hour in the morning with our Preachers, as I used to do with my pupils at Oxford. Wednesday, 25. I preached early at the Foundery; morning and afternoon, at the chapel. In returning thence at night, a coach ran full against my chaise, and broke one of the shafts and the traces in pieces. I was thankful that this was all; that neither man nor beast received the least hurt. Mon. 30.--At my brother's request, I sat again for my picture. This melancholy employment always reminds me of that natural reflection,-- Behold, what frailty we in man may see : His shadow is less given to change than he. Wed. JANUARY 1, 1772.--We met, as usual, in the evening, in order solemnly and explicitly to renew our covenant with God. Sunday, 5. I buried the remains of Elizabeth Hart land, an Israelite indeed! I know not that in thirty years she has ever dishonoured her profession, either by word or deed. Some of her last words were, “I have fought the good fight; I have finished my course; I have kept the faith.” Tues. 14.--I spent an agreeable hour with Dr. S , the oldest acquaintance I now have. He is the greatest genius in little things, that ever fell under my notice. Almost every thing about him is of his own invention, either in whole or in part. Even his fire-screen, his lamps of various sorts, his ink-horn, his very save-all. I really believe, were he seriously to set about it, he could invent the best mouse-trap that ever was in the world. Thur. 16.--I set out for Luton. The snow lay so deep on the road, that it was not without much difficulty, and some danger, we at last reached the town. I was offered the use of the church: The frost was exceeding sharp, and the glass was taken out of the windows. However, for the sake of the people, I accepted the offer, though I might just as well have preached in the open air.

Before two we reached Longner. After we had dimed, a poor woman came in, and another, and another, till we had seven teen or eighteen men and women, with whom we spent a little time very comfortably in prayer and praise. At the end of the town the chaise broke down. We had two-and-twenty miles to Burslem; so I took horse, and, making haste, came thither a little before preaching time. Wednesday, 12. I preached at Salop, and spake strong words, to the amazement of many notional believers. Thursday, 13. I preached at the Hay. Friday, 14. About noon, at the request of my old friend Howell Harris, I preached at Trevecka, on the strait gate; and we found our hearts knit together as at the beginning. He said, “I have borne with those pert, ignorant young men, vulgarly called students, till I cannot in con science bear any longer. They preach bare-faced Reprobation, and so broad Antinomianism, that I have been constrained to oppose them to the face, even in the public congregation.” It is no wonder they should preach thus. What better can be expected from raw lads of little understanding, little learning, and no experience? After spending a day or two very comfortably at Brecknock, on Monday, 17, I preached in the Castle at Carmarthen; and on Tuesday, 18, in the new House at Haverfordwest, far the neatest in Wales. There is a considerable increase in this society, and not in number only. After preaching on Wednes day evening, we had such a meeting as I have seldom known. Almost every one spoke, as well as they could for tears, and with the utmost simplicity; and many of them appeared to know “the great salvation,” to love God with all their heart. Thur. 20.--I rode over to Mr. Bowen’s, at Llanguire; an agreeable place, and an agreeable family. Here I rejoiced to meet with Mr. Pugh, whose living is within a mile of Llanguire. In the evening he read Prayers at Newport, and preached to a deeply serious congregation. I trust his lot is cast for good among a people both desirous and capable of instruction. Friday, 21. I preached again about eight, and then rode back to Harford.

We did not come abreast of Holyhead till Thursday morning. We had then a strong gale, and a rolling sea. Most of the passengers were sick enough, but it did not affect me at all. In the evening the gentlemen desired I would pray with them; so we concluded the day in a solemn and comfortable manner. Fri. 26.--We landed at Dunleary, and hired a coach to Dublin. Saturday, 27. I buried the remains of Richard Walsh. For several months, he had been quite disordered; but for some time before his death, his senses returned, and he died rejoicing and praising God. On Monday and Tuesday I examined the society, a little lessened, but now well united together. I was a little sur prised to find the Commissioners of the Customs would not permit my chaise to be landed, because, they said, the Captain of a packet-boat had no right to bring over goods. Poor pretence However, I was more obliged to them than I then knew; for had it come on shore, it would have been utterly spoiled. Mon. APRIL 5.--Having hired such a chaise as I could, I drove to Edinderry. Tuesday, 6. I went on to Tyrrel's Pass. Thursday, 8. I preached in the Court-House at Molingar in the morning, and in that at Longford in the evening, and again at eight in the morning, (being Good-Friday,) and then went on to Athlone. I believe all the Officers, with a whole army of soldiers, were present in the evening: So were most of them the next. I 490 REv. J. WESLEY’s [April, 1773. would fain have preached abroad on Easter-Day, but the rain would not permit. However, the whole congregation in the House behaved with so remarkable a seriousness, that it was good to be there; and I could not be sorry, that we were driven into it. Mon. 12.--I preached at Ballinasloe and Aghrim. Tues day, 13. As I went into Eyre-Court, the street was full of people, who gave us a loud huzza when we passed through the market-place. I preached in the open air, to a multitude of people, all civil, and most of them, serious. A great awakening has been in this town lately; and many of the most notorious and profligate sinners are entirely changed, and are happy witnesses of the gospel salvation.

A great awakening has been in this town lately; and many of the most notorious and profligate sinners are entirely changed, and are happy witnesses of the gospel salvation. I preached at Birr in the evening; Wednesday, 14, at Ferbatin and Coolylough; Thursday, 15, in the church at Clare, one of the neatest I have seen in the kingdom; in the evening I preached at Tullamore. I believe all the troopers were present; none of whom was more affected than one who had been a sinner far above his fellows. He was present again at five in the morning, and seemed fully resolved to forsake all sin. Fri. 16.--In the evening, and at ten on Saturday, I preached at Portarlington. On Saturday evening at Mount Mellick, and on Sunday, 18, at nine, and again at twelve, to an artless, earnest, serious people. In the afternoon I went on to Montrath. The rain constrained me to preach in the House; and God was present, both to wound and to heal. Mon. 19.--In the evening I preached in the new House at Kilkenny, to a numerous congregation, almost as genteel and full as unawakened as that at Portarlington. The next evening it was considerably larger, and many seemed to be deeply affected. Even at this fountain-head of wickedness, I trust, God will always have a seed to serve him. Wed. 21.--Some applied to the Quakers at Enniscorthy, for the use of their meeting-house. They refused: So I stood at Hugh M'Laughlin’s door, and both those within and without could hear. I was in doubt which way to take from hence, one of my chaise-horses being much tired; till a gentle man of Ballyrane, near Wexford, told me, if I would preach at his house the next evening, I 2 would meet me on the road with a fresh horse. So I complied, though it was some miles out of the way. Accordingly, he met us on Thursday, 22, April, 1773.] JOURNAL• 491 six or seven miles from Enniscorthy. But we found his mare would not draw at all: So we were forced to go on as we could. I preached in the evening at Ballyrane, to a deeply serious congregation. Early in the morning we set out, and, at two in the afternoon, came to Ballibac-Ferry.

Early in the morning we set out, and, at two in the afternoon, came to Ballibac-Ferry. A troop of sailors ran down to the shore, to see the chaise put into the boat. I was walking at a small distance, when I heard them cry out, “Avast ! Avast ! The coach is overset into the river.” I thought, “However, it is well my bags are on shore; so my papers are not spoiled.” In less than an hour they fished up the chaise, and got it safe into the boat. As it would not hold us all, I got in myself, leaving the horses to come after. At half-hour after three I came to Passage. Finding no post-chaise could be had, and having no time to spare, I walked on (six or seven miles) to Water ford, and began preaching without delay, on, “My yoke is easy, and my burden is light.” Sat. 24.--I had much satisfaction, both morning and evening, in the number and seriousness of the congregation. Sunday, 25. Word being brought me that the Mayor was willing I should preach in the Bowling-Green, I went thither in the evening. An huge multitude was quickly gathered together. I preached on, “I saw the dead, small and great, stand before God.” Some attempted to disturb, but without success; the bulk of the congregation being deeply attentive. But as I was drawing to a conclusion, some of the Papists set on their work in earnest. They knocked down John Christian, with two or three more, who endeavoured to quiet them; and then began to roar like the waves of the sea: But hitherto could they come, and no farther. Some gentlemen, who stood near me, rushed into the midst of them; and, after bestowing some heavy blows, seized the ringleader, and delivered him to the Constable; and one of them undertook to conduct me home. So few received any hurt, but the rioters themselves; which, I trust, will make them more peaceable for the time to come. AMon, 26.--I went on to Cloheen; Tuesday, to Cork; Wednesday, to Bandon. The wind being boisterous, I preached in the House, well filled with serious hearers. Even the fashionable ones, who were not a few, were uncom monly attentive. So they were the next evening. Such congregations had not been seen in Bandon for twenty years; 492 REv. J. wesLEY’s [May, 1773.

wesLEY’s [May, 1773. and the society was near doubled within a twelvemonth. So had God blessed the labours of William Collins!--Another proof that, at present, a prophet is not without honour, even in his own country. Fri. 30.--We had a solemn watch-night at Cork. I believe the confidence of many was shaken, while I was enforcing, “Though I had all faith, so as to remove mountains, and have not love, I am nothing.” An hard saying ! but yet absolutely necessary to be insisted on, particularly among the people called Methodists. Otherwise, how many of them will build on the sand, on an unloving, unholy faith ! Tues. MAY 4.--I left Cork with much satisfaction, having seen the fruit of my labour. In the afternoon we had a quick succession of piercing wind, rain, hail, and snow; and in a short time after, loud thunder, with a few flashes of lightning. We lodged at Charleville; and on Wednesday, 5, after an easy ride, dined at Limerick. Here I found, as in time past, a settled, serious people, but in danger of sinking into formality. Thursday, 6. I hired a post-chaise for Balligarane, the man promising to go two miles and a half an hour: But he could not perform it. In about five hours he could not drive quite twelve miles. I then took horse, and, after riding two miles, came just at the time I had appointed. In the evening I preached at Newmarket. Papists and Protestants flocked together from every side; and, for the time, they appeared to be greatly affected: But who will endure to the end? Fri. 7.--I returned to Limerick, but could not preach abroad, because of the severe weather. Monday, 10. After the morning preaching, I met the select society. All of these once experienced salvation from sin: Some enjoy it still; but the greater part are, more or less, shorn of their strength; yet not without hope of recovering it. Tues. 11.--The north wind was so high and sharp, that it was thought best I should preach within. But, had I known what a congregation was assembled in the barracks, I should have preached there at all events. I am afraid Satan made us consult our own ease more than the glory of God. Wed. 12.--I took my leave of this affectionate people, and in the evening preached at Clare.

I went on to Tubber carragh, and on Wednesday morning to Sligo. Here I expected little comfort, as having little expectation of doing any good; and the less, as some strollers were acting a play over the market-house where I was to preach. At seven I began in our own Room. Many of the soldiers, with some Officers, were present; and the whole congregation, rich and poor, were so remarkably serious, that I had a faint hope we shall see some fruit, even in cold, barren Sligo. 494 REv. J. weslEY’s [May, 1773. Thur. 20.--We had a large congregation of soldiers, as well as townsmen, at five in the morning. In the evening I preached in the market-house to such a congregation as has not been seen here for many years. Surely God is giving yet another call to the poor, stupid sinners of Sligo. Fri. 21.--I went on to Manorhamilton, and preached to a large and serious congregation. Saturday, 22. In our way to Swadlingbar, the hinder axle-tree of the chaise broke in two. I borrowed an horse, and rode on till we overtook one of our friends who was a coachmaker. By his help the damage was repaired, and things made, at least, as good as they were before. In the evening we had a large congregation of (mostly) experienced Christians, and a larger at eight in the morning on Sunday; but the grand concourse was in the evening; when the hearts of the people were as wax melting before the fire, and I trust many received the stamp of love. Mon. 24.--About noon I preached to just such another congregation at Tonnylommon. Afterwards I talked with four men and eight women, who believe they are saved from sin. Their words were in wisdom as well as in power: I think none who heard them could doubt of their testimony. One of my horses having a shoe loose, I borrowed Mr. Watson’s horse, and left him with the chaise. When we came near Enniskillen, I desired two only to ride with me, and the rest of our friends to keep at a distance. Some masons were at work on the first bridge, who gave us some coarse words.

I spent an hour with him very agreeably. He did not show the least touch of wild ness, but calm, rational seriousness; so that I could not but believe, it is good for him that he has seen affliction. Wed. 23.--I preached at Drumbanahur and Newry. Thursday, 24. Some friends from Dublin met us at Drogheda. In the evening we walkcd to see the place where King William passed the Boyne. It was almost a desperate attempt, considering the depth of the river, and the steep ness of the banks; but God was on his side. Near the place an handsome obelisk is erected, with an inscription, giving a brief account of that memorable action. July, 1773.] JOURNAL, 501 Fri. 25.--I went on to Dublin. I left three hundred and seventy-eight members in the society, and found four hundred and twelve, many of whom were truly alive to God. Satur day, JULY 3. I sent to the Commanding Officer, to desire leave to preach in the barracks; but he replied, he would have no innovations. No: Whoredom, drunkenness, cursing and swearing, for ever! Mon. 5.--About eleven we crossed Dublin bar, and were at Hoy-Lake the next afternoon. This was the first night I ever lay awake in my life, though I was at ease in body and mind. I believe few can say this: In seventy years I never lost one night’s sleep! In my passage I read Dr. Leland’s “History of Ireland:” --A fine writer, but unreasonably partial. I can easily believe that the Irish were originally Tartars or Scythians, though calling at Spain in their way; but not that they were a jot less barbarous than their descendants in Scotland; or that ever they were a civilized nation, till they were civilized by the English; much less, that Ireland was, in the seventh or eighth century, the grand seat of learning; that it had many famous Colleges, in one of which only, Armagh, there were seven thousand students. All this, with St. Patrick’s converting thirty thousand at one sermon, I rank with the history of “Bel and the Dragon.” I went, by moderate stages, from Liverpool to Madeley; where I arrived on Friday, 9. The next morning we went to see the effects of the late earthquake: Such it undoubtedly was.

He ventured, however, to the Church-town, and I believe found a blessing under the preaching. Thur. 7.--About eleven I preached in the Town-Hall at Liskeard, to a large and serious congregation. At Saltash some of our brethren met me with a boat, which brought me safe to Plymouth-Dock. Understanding some of our friends here were deeply preju diced against the King and all his Ministers, I spoke freely and largely on the subject at the meeting of the society. God Oct. 1775.] JOURNAL. 55 applied it to their hearts; and I think there is not one of them now who does not see things in another light. Fri. 8.-I preached at noon on the quay in Plymouth; in the evening, in the new Square at the Dock. Many here seemed to feel the application of those words, “O thou of little faith, wherefore didst thou doubt?” Sat. 9.--I preached in Exeter at four in the afternoon, and about seven at Collumpton. Sunday, 10. I came to Welling ton in an acceptable time; for Mr. Jesse was ill in bed; so that if I had not come, there could have been no Service, either morning or evening. The church was moderately filled in the morning: In the afternoon it was crowded in every corner; and a solemn awe fell on the whole congregation, while I pressed that important question, “What is a man profited, if he should gain the whole world, and lose his own soul?” Mon. 11.--I preached again in the new meeting at Taun ton, to such a congregation as I suppose was never there before. I was desired to preach on the same text as at Wel lington; and it was attended with the same blessing. On Tuesday I went on to Bristol. On Thursday and Friday, I preached at Keynsham, Bradford, and Bath; on Tuesday, 19, at Frome; and on Wednesday, at Pensford. Thence I went on to the lovely family at Publow, a pattern for all the boarding-schools in England. Every thing fit for a Christian to learn is taught here; but nothing unworthy the dignity of the Christian character. I gave a short exhortation to the children, which they received with eagerness. Many of them have the fear of God: Some of them enjoy his love. Thur.

SIR, “You affirm, 1. That I once ‘doubted whether the measures taken with respect to America could be defended either on the foot of law, equity, or prudence.’ I did doubt of these five years, may indeed five months, ago. “You affirm, 2. That I declared,’ (last year,) ‘the Ameri cans were an oppressed, injured people.’ I do not remember that I did; but very possibly I might. “You affirm, 3. That I then ‘strongly recommended an argument for the exclusive right of the colonies to tax them selves.’ I believe I did; but I am now of another mind. “You affirm, 4. ‘You say in the Preface, I never saw that book.” I did say so. The plain case was, I had so entirely forgotten it, that even when I saw it again, Irecollected nothing of it, till I had read several pages. If I had, I might have observed that you borrowed more from Mr. P. than I did from Dec. 1775.] JOURNAL. 63 Dr. Johnson. Though I know not whether I should have observed it, as it does not affect the merits of the cause. “You affirm, 5. “You say, But I really believe he was told so;’ and add, “Supposing what I asserted was false, it is not easy to conceive what reason you could have for believing I was told so.’ My reason was, I believed you feared God, and therefore would not tell a wilful untruth; so I made the best excuse for you which I thought the nature of the thing would admit of Had you not some reasons to believe this of me; and therefore to say, (at least,) “I hope he forgot it?’ “‘But at this time I was perfectly unknown to you.” No, at this time I knew you wrote that tract; but had I not, charity would have induced me to hope this, even of an entire stranger. “You now have my ‘feeble reply;’ and if you please to advance any new argument, (personal reflections I let go,) you may perhaps receive a farther reply from “Your humble servant, “John WESLEY. “London, December 9. “I did not see your letter till this morning.” Mon. 11.-I began a little journey into Kent. In the even ing I preached at Chatham, the next evening at Canterbury. I know not that ever I saw such a congregation there before. Tuesday, 12.

Thursday, 7. I returned to Bris tol; which I left on Monday, 11; and having visited Stroud, Painswick, and Tewkesbury, on Wednesday, 20, came to Worcester. Thursday, 21. I was much refreshed among this loving people; especially by the select society, the far greater part of whom could still witness that God had saved them from inward as well as outward sin. Sat. 23.−About noon I preached in the Town-Hall at Evesham, to a congregation of a very different kind. Few of them, I doubt, came from any other motive than to gratify their curiosity. However, they were deeply attentive; so that some of them, I trust, went away a little wiser than they came. I had been informed that Mr. Weston, the Minister of Campden, was willing I should preach in his church; but, before I came, he had changed his mind. However, the Vicar of Pebworth was no weathercock; so I preached in his church, Sunday, 24, morning and evening; and, I believe, not in vain. Mon. 25.--I went on to Birmingham. I was surprised to hear that a good deal of platina was used there; but, upon inquiry, I found it was not the true platina, an original metal between gold and silver, (being in weight nearest to gold, even as eighteen to nineteen,) but a mere compound of brass and spelter. Wed. 27.--I preached at Dudley, in the midst of Antino mians and backsliders, on, “We beseech you not to receive the 70 REv. J. WESLEY’s [April, 1776. grace of God in vain.” In the evening I preached to our old flock at Wednesbury; and the old spirit was among them. Fri. 29.--About eight I preached to avery large congregation even at Wolverhampton; and at six in the evening, to a mixed multitude in the market-place at Newcastle-under-Lyne. All were quiet now; the gentleman who made a disturbance when I was here last having been soon after called to his account. Sun. 31.--I preached at Congleton. The Minister here having much disobliged his parishioners, most of the Gentry in the town came to the preaching, both at two in the after noon, and in the evening; and it was an acceptable time: I believe very few, rich or poor, came in vain. Mon. APRIL 1.--I went on to Macclesfield.

Friday, 26. I preached in the new chapel at Eccleshall, to a people just sprung out of the dust, exceeding artless and exceeding earnest; many of whom seemed to be already saved from sin. O, why do we not encourage all to expect this blessing every hour, from the moment they are justified In the evening I preached at Bradford, on the Wise Man that builds his house upon a rock; that is, who builds his hope of heaven on no other foundation than doing these sayings con tained in the Sermon on the Mount; although, in another sense, we build not upon his sayings, but his sufferings. Sat. 27.--I preached in the church at Bingley; perhaps not so filled before for these hundred years. Sunday, 28. The congregation at Haworth was far greater than the church could contain. For the sake of the poor parishioners, few of whom are even awakened to this day, I spoke as strongly as I possibly could upon these words, “The harvest is past, the summer is ended, and we are not saved.” The church at Colne is, I think, at least twice as large as that at Haworth. But it would not in any wise contain the congregation. I preached on, “I saw a great white throne coming down from heaven.” Deep attention sat on every face; and, I trust, God gave us his blessing. Mon. 29.-About two I preached at Padiham, in a broad street, to a huge congregation. I think the only inattentive persons were, the Minister and a kind of gentleman. I saw none inattentive at Clough in the evening. What has God wrought, since Mr. Grimshaw and I were seized near this place by a furious mob, and kept prisoners for some hours The sons of him who headed that mob now gladly receive our saying. Tues. 30.--In the evening I preached in a kind of Square, at Colne, to a multitude of people, all drinking in the word. I scarce ever saw a congregation wherein men, women, and children stood in such a posture: And this in the town wherein, thirty years ago, no Methodist could show his head Î The first that preached here was John Jane, who was inno cently riding through the town, when the zealous mob pulled May, 1776.] JOURNAL. 73 him off his horse, and put him in the stocks.

15.--I preached at Doncaster, in one of the most elegant Houses in England, and to one of the most elegant congregations. They seemed greatly astonished; and well they might; for I scarce ever spoke so strongly on, “Strait is the gate, and marrow is the way, that leadeth unto life.” Tuesday, 16. At Sheffield I talked at large with one whose case is very peculiar. She never loses a sense of the love of God; and yet is continually harassed by the devil, and con strained to utter words which her soul abhors; while her body feels as if it was in a burning flame. For this her father turned her cut of doors; and she had no money, nor any friend to take her in. To cut her off from every human comfort, our wise Assistant turned her out of society. Yet in all this she murmured not, neither “charged God foolishly.” 82 Rev. J. wesley’s [Aug. 1776. Wed. 17.--Having been desired, by one of Chesterfield, to give them a sermon in the way, I called there; but he did not come to own me. So, after resting awhile at another house, I stood at a small distance from the main street, and proclaimed salvation by faith to a serious congregation. After preaching at a few other places, on Thursday, 18, I preached at Notting ham; and, having no time to lose, took chaise at noon, and the next evening, Friday, 19, met the Committee at the Foundery. Wed. 24.--I read Mr. Jenyns's admired tract, on the “Internal Evidence of the Christian Religion.” He is un doubtedly a fine writer; but whether he is a Christian, Deist, or Atheist, I cannot tell. If he is a Christian, he betrays his own cause by averring, that “all Scripture is not given by inspiration of God; but the writers of it were sometimes left to themselves, and consequently made some mistakes.” Nay, if there be any mistakes in the Bible, there may as well be a thousand. If there be one falsehood in that book, it did not come from the God of truth. Sun. 28.--Perceiving the immense hurt which it had done, I spoke more strongly than ever I had done before, on the sin and danger of indulging “itching ears.” I trust, here at least, that plague will be stayed. Fri.

27.-About noon I preached in the piazza, adjoining to the Coinage-Hall in Truro. I was enabled to speak exceed ing plain, on, “Ye are saved through faith.” I doubt the Antinomians gnashed on me with their teeth; but I must declare “the whole counsel of God.” In the evening I preached in an open space at Mevagissey, to most of the inhabitants of the town; where I saw a very rare thing, men swiftly increasing in substance, and yet not decreasing in holiness. Wed. 28.--The rain drove us into the House at St. Austle, where I think some of the stout-hearted trembled. The next evening I preached at Medros, and was pleased to see an old friend, with his wife, his two sons and two daughters. I believe God sent a message to their hearts, as they could not help showing by their tears. Sun. SEPTEMBER 1.--I got to Plymouth church a little after the Service began. I admired the seriousness and decency of the congregation: None bowed or courtesied, or looked about them. And at the Lord's Supper, although both the Ministers spoke so low in delivering the elements, that none who were not very near could hear a word they said, yet was the congregation as still as if no one had been in the church. I was likewise agreeably surprised at their number: When I was in the church in Hull, I think we had six communicants, beside those that came with me: Here I suppose were full three hundred. Immediately after Service I went to the quay, and preached on those words in the Epistle for the day, “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” I won dered at the exquisite stupidity of the hearers, particularly the soldiers; who seemed to understand no more of the patter than so many oxen. So I told them in very plain terms; and some of them were ashamed. Mon. 2.-In my way to Exeter, I read over an ingenious tract, containing some observations which I never saw before.

14.--I showed in the evening what the Gospel is, and what it is to preach the Gospel. The next evening, I explained, at large, the wrong and the right sense of, “Ye are saved by faith.” And many saw how miserably they had been abused by those vulgarly called Gospel Preachers. Sun. 17.-In the morning we had about a hundred and fifty communicants, and a remarkable blessing. In the after noon and in the evening we were crowded enough. Monday, 18. We set out for Yarmouth. Here I knew not where to preach ; the Mayor refusing me the use of the Town-Hall. But the Chamberlain gave me the use of a larger building, formerly a church. In this a numerous congregation soon assembled, to whom I described the “sect which is every where spoken against.” I believe all that were attentive will be a little more candid for the time to come. Tues. 19.-I opened the new preaching-house at Lowes toft, a new and lightsome building. It was thoroughly filled with deeply attentive hearers. Surely some of them will bear fruit unto perfection. Wednesday, 20. Mr. Fletcher preached in the morning, and I at two in the afternoon. It then blew a thorough storm, so that it was hard to walk or stand, the wind being ready to take us off our feet. It drove one of the boats, which were on the strand, from its moorings out to sea. Three men were in it, who looked for nothing every moment but to be swallowed up. But presently five stout men put off in another open boat, and, rowing for life, overtook them, and brought them safe to land. 90 REv. J. wesley’s [Dec. 1776. Thur. 21.--I preached at Beccles. A duller place I have seldom seen. The people of the town were neither pleased nor vexed, as “caring for none of these things.” Yet fifty or sixty came into the house, either to hear or see. The people of Loddon seemed in the evening of another spirit, resolved to “enter in at the strait gate.” Friday, 22, We had a solemn parting with our friends at Norwich ; and on Saturday evening I brought Mr. Fletcher back to London, considerably better than when he set out. Fri. 29.--We considered the several plans which were offered for the new chapel.

But I now found more hope for the poor people, than I had done for many years. In the evening I preached at Margate, to a very genteel, and yet very serious, congrega tion; and I believe (although it blew a storm) near a hun dred were present in the morning. Thur. 19.--I had another truly comfortable opportunity at Canterbury. God lifted up the hands that hung down, and gave many a strong hope that they should yet see good days, after all the days of darkness and heaviness. Friday, 20. I returned to London; and on Sunday, 22, buried the remains of Elizabeth Duchesne; a person eminently upright of heart, yet for many years a child of labour and sorrow. For near forty years she was zealous of good works, and at length shortened her days by labouring for the poor beyond her strength. But her end was peace. She now rests from her labours, and her works follow her. Tues. 31.-We concluded the year with solemn praise to God for continuing his great work in our land. It has never been intermitted one year or one month, since the year 1738; in which my brother and I began to preach that strange doctrine of salvation by faith. Wed. JANUARY 1, 1777.-We met, as usual, to renew our covenant with God. It was a solemn season, wherein many found his power present to heal, and were enabled to urge their way with strength renewed. Thur. 2.--I began expounding, in order, the book of Eccle siastes. I never before had so clear a sight either of the meaning or the beauties of it. Neither did I imagine that the several parts of it were in so exquisite a manner con nected together; all tending to prove that grand truth, that there is no happiness out of God. Wed. 8.-I looked over the manuscripts of that great and good man, Charles Perronet. I did not think he had so deep communion with God. I know exceeding few that equal him; and had he had an University education, there would have been few finer writers in England. Mon. 13.--I took the opportunity of spending an hour every 92 REv. J. wesley’s [Jan. 1777. morning with the Preachers, as I did with my pupils at Oxford.

I began a journey through some of our societies, to desire their assistance towards the expense of the new chapel. I preached at Birmingham on Monday, 7; in Congleton, on Tuesday; and on Wednesday went on to Macclesfield. The new church here is far the most elegant that I have seen in the kingdom. Mr. Simpson read Prayers, and I preached on the first verse of the Second Lesson, Heb. xi. And I believe many felt their want of the faith there spoken of. The next evening I preached on Heb. xii. 14: “Without holiness no man shall see the Lord.” I was enabled to make a close application, chiefly to those that expected to be saved by faith. I hope none of them will hereafter dream of going to heaven by any faith which does not produce holiness. Fri. 11.--I preached at Stockport about ten, and at Man chester in the evening. Monday, 14. I preached about noon at Warrington, and in the evening at Liverpool; where many large ships are now laid up in the docks, which had been 96 REv. J. wesley’s [May, 1777. employed for many years in buying or stealing poor Africans, and selling them in America for slaves. The men-butchers have now nothing to do at this laudable occupation. Since the American war broke out, there is no demand for human cattle. So the men of Africa, as well as Europe, may enjoy their native liberty. Wed. 16.--About noon I preached at Wigan; in the even ing, at the new House in Bolton, crowded within and without, on the “wise man” who “built his house upon a rock.” Many here are following his example, and continually increasing both in the knowledge and love of God. Thur. 17.--I called upon Mr. Barker, at Little-Leigh, just tottering over the great gulf. Being straitened for time, I rode from thence to Chester. I had not for some years rode so far on horseback, but it did me no hurt. After preaching, I took chaise, and came to Middlewich, a little before the Liverpool coach, in which I went on to London. I have now finished Dr. Gell’s “Essay toward an Amend ment of the last Translation of the Bible.” This part only takes in the Pentateuch; but many other texts are occasion ally explained.

May, 1777.] JOURNAL. 99 afternoon I buried the body of Joseph Guildford, a holy man, and a useful Preacher. Surely never before did a man of so weak talents do so much good! He died, as he lived, in the full triumph of faith, vehemently rejoicing and praising God. Tues. 20.--I met the Committee for building, which indeed was my chief business at London. We consulted together on several articles, and were confidently persuaded, that He who had incited us to begin, would enable us to finish. Sat. 24.--My brother and I paid another visit to Dr. Dodd, and spent a melancholy and useful hour. He appears, so far as man can judge, to be a true, evangelical penitent. To ease my journey, I went to Stevenage on Sunday even ing. Monday, 26. I went on to Witham-Common; and on Tuesday reached Sheffield. The next day I went to Leeds; and, after preaching in the evening, pushed on to Otley. Here I found E- R-- weaker and happier than ever. Her life seemed spun out to the last thread. I spent half an hour with her, to Teach her, at once, and learn of her, to die. I then rested two or three hours; and took chaise at two, on Thursday, 29, hoping to reach Whitehaven in the evening; but I could only get to Cockermouth. Friday, 30. I went on to Whitehaven, where I found a little vessel waiting for me. After preaching in the evening, I went on board about eight o'clock, and before eight in the morning landed at Douglas, in the Isle of Man. Douglas exceedingly resembles Newlyn in Cornwall; both in its situation, form, and buildings; only it is much larger, and has a few houses equal to most in Penzance. As soon as we landed, I was challenged by Mr. Booth, who had seen me in Ireland, and whose brother has been for many years a member of the society in Coolylough. A chaise was pro vided to carry me to Castletown. I was greatly surprised at the country. All the way from Douglas to Castletown it is as pleasant and as well cultivated as most parts of England, with many gentlemen’s seats. Castletown a good deal resem bles Galway; only it is not so large. At six I preached near the Castle, I believe, to all the inhabitants of the town.

On Tuesday evening the Rector of the parish was at the preaching; a candid, sensible man. He seemed much surprised, having never dreamed before that there was such a thing as common sense among the Methodists | The society here, by patient continuance in well-doing, has quite overcome evil with good; even the beasts of the people are now tame, and open not their mouths against them. They profited much when the waves and storms went over them: May they profit as much by the calm Wed. 9.--I went through a delightful vale to Malvern-Wells, lying on the side of a high mountain, and commanding one of the finest prospects in the world; the whole vale of Evesham. Hitherto the roads were remarkably good; but they grew worse and worse till we came to Monmouth. Much disturbance was expected here; but we had none: All were deeply attentive. About six in the evening, on Thursday, 10, I preached on the bulwarks at Brecon. Friday, 11. I called upon Mr. Gwynne, just recovering from a dangerous illness. But he is not recovered from the seriousness which it occasioned. May this be a lasting blessing ! Sat. 12.-We dined at Llandeilo; after dinner we walked in Mr. Rees's park, one of the pleasantest I ever saw; it is so finely watered by the winding river, running through and round the gently rising hills. Near one side of it, on the top of a high eminence, is the old Castle; a venerable pile, at least as old as William the Conqueror, and “majestic though in ruins.” July, 1777.] JOURNAL. 105 In the evening I preached to a large congregation in the market-place at Carmarthen. I was afterwards informed, the Mayor had sent two Constables to forbid my preaching there. But if he did, their hearts failed them, for they said not one word. Sun. 13.--We had a plain, useful sermon from the Vicar, though some said, “He did not preach the Gospel.” He preached what these men have great need to hear, lest they seek death in the error of their life. In the evening I explained to a huge congregation, who it is that builds his house upon a rock. I believe many had ears to hear, even of the young and gay; to whom I made a particular application. Mon. 14.--I reached Llyngwair about noon. In the even ing Mr.

Mon. 6.--Atten I met the contending parties; the Preachers on one hand, and the excluded members on the other: I heard them at large, and they pleaded their several causes with earnestness and calmness too. But four hours were too short to hear the whole cause; so we adjourned to the next day: Meantime, in order to judge in what state the society really was, I examined them myself; meeting part of them to-day, and the rest on Tuesday and Wednesday. Four-and-thirty persons, I found, had been Lut out of, or left, the society: But, notwithstanding, as there were last quarter four hundred and fifty-eight members, so there are just four hundred and fifty eight still. At the desire of the members lately excluded, I now drew up the short state of the case; but I could in no wise pacify them : They were all civil, nay, it seemed, affec tionate to me; but they could never forgive the Preachers that had expelled them : So that I could not desire them to return into the society; they could only remain friends at a distance. Thur. 9.--I was desired by some of our friends to clear up the point of Imputed Righteousness: I did so, by preaching on, “Abraham believed God, and it was imputed unto him for righteousness.” In opening these words, I showed what that faith was, which was imputed to him for righteousness, Oct. 1777.j JOURNAL. 11] viz., faith in God’s promise to give him the land of Canaan faith in the promise that Sarah should conceive a son; and the faith whereby he offered up Isaac on the altar. But Christ is not in any of these instances the direct or immediate object of Abraham's faith; whereas he is the direct, immediate object of that faith which is imputed to us for righteousness. Sat. 11.--I visited many, sick and well, and endeavoured to confirm them in their love towards each other. I was more and more convinced that God had sent me at this time to heal the breach of his people. Sun. 12.--We had a lovely congregation in the morning, to whom I closely applied St.

The house is neat and handsome, but not magnificent; and is elegantly, but not splen didly, furnished. The domain is beautifully laid out in meadow ground, sprinkled with trees; on one side of which is a long hill covered with a shrubbery, cut into serpentine walks. On each side of the shrubbery is a straight walk, commanding a beautiful prospect. Since this Primate came, the town wears another face: He has repaired and beautified the cathedral, built a row of meat houses for the Choral-Vicars, erected a public Library and an Infirmary, procured the Free-School to be rebuilt of the size of a little College, and a new-built horse-barrack, together 180 REv. J. wesley’s [June, 1778. with a considerable number of convenient and handsome houses; so that Armagh is at length rising out of its ruins into a large and populous city. So much good may any man of a large fortune do, if he lays it out to the best advantage 1 Tues. 23.--I went on to Tanderagee, one of the pleasantest towns in Ireland. As it was a fair, calm evening, I had designed to preach in the avenue to the Castle; but being desired to preach in the court-yard, I took my place under a tall spreading tree, in the midst of a numerous congregation, who were still as night. There could not be devised a more pleasing scene: The clear sky, the setting sun, the surround ing woods, the plain, unaffected people, were just suitable to the subject, “My yoke is easy, and my burden is light.” Wed. 24.--For exactly two months, we have had only two days without rain. In the evening I preached in the same lovely place. I dined, supped, and lodged at Dr. Lesley's, the Rector; a well-bred, sensible, and I believe a pious man. We had family prayers before supper, which he read with admirable propriety and devotion; and I know not that I have spent a more agreeable evening since I came into the kingdom. Thur. 25.-I walked round Dr. Lesley’s domain : A plea santer spot I never saw. It lies on the top of a fruitful hill, at a small distance from the town; and commands the whole view of a lovely country, east, west, north, and south; and it is laid out with the finest taste imaginable.

133 “Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Such a time I have not known for some years: The House was extremely crowded; but I believe there was not only no inattentive but no unaffected hearer. In the evening I preached at Bradford, to such a congregation as I have not seen since I left London. Sat. AUGUST 1.--I was desired to take a view of Mr. Busfield’s improvements near Bingley. Isis house stands on the top of a hill clothed with wood, opposite to another which is covered with tall oaks. Between the hills runs the river. On the top, at the bottom, through the midst, and along the side of his woods, he has made partly straight, partly serpentine, walks; some of which command a lovely prospect. He is continually making new improvements: But will not that thought frequently intrude,- Must I then leave thee, Paradise ? Then leave These happy shades and mansions fit for Gods P Sun. 2.-At one I preached at the foot of Birstal-hill, to the largest congregation that ever was seen there. It was supposed there were twelve or fourteen thousand; but there were some thousands more at Leeds: I think it was the largest congregation that I have seen for many years, except that at Gwennap, in Cornwall. Tues. 4.--Our Conference began: So large a number of Preachers never met at a Conference before. I preached, morning and evening, till Thursday night: Then my voice began to fail; so I desired two of our Preachers to supply my place the next day. On Saturday the Conference ended. Sun. 9.-I preached at eight in the market-place at Dews bury, to some thousands of serious people; as Mr. Pawley would not permit me to preach in the church, because it would give offence After visiting Bradford and Halifax, I struck across to Manchester and Stockport; and went on by moderate jour meys to London. Having soon finished my business there, on Monday, 17, Dr. Coke, my brother, and I, took coach for Bristol; and early on Thursday, 20, I set out for Cornwall. I preached at Taunton that evening; Friday, 21, at Exon; and on Saturday reached the Dock. Sun. 23.--At seven I preached in our Room, and at one on the quay, at Plymouth. The common people behaved well; 134- REv. J.

Fri. 7.--After having visited the intermediate societies, 1 came to Darlington, and found some of the liveliest people in the north of England. All but one or two of the society are justified; great part of them partakers of the great salvation; and all of them seem to retain their first simplicity, and to be as teachable as little children. Sun. 9.--I preached in the market-place; and all the con gregation behaved well, but a party of the Queen's Dragoons. Monday, 10. I preached at Barnard-Castle; and saw a quite different behaviour in the Durham Militia; the handsomest body of soldiers I ever saw, except in Ireland. The next evening they all came, both Officers and soldiers, and were a pattern to the whole congregation. In my journey to Brough, (where I preached at noon,) I read over a volume of Dr. Blair's Sermons. He is an elegant, but not a deep, writer; much resembling, but not equalling, Mr. Seed. I do not remember that any day in January, February, or March, was near so cold as this. Wed. 12.--After preaching at Cuthburton and in Teesdale, I went a little out of my way, to see one of the wonders of nature. The river Tees rushes down between two rocks, and 152 Rev. J. wesley’s [May, 1779, falls sixty feet perpendicular into a basin of water, sixty feet deep. In the evening I preached to the lovely congregation in Weardale, and the next day went on to Newcastle. Sun. 16.--I preached at Gateshead-Fell in the morning; and in the new House, near Shcephill, at noon. Here the work of God greatly revives; many are lately convinced of sin, and many enabled, from day to day, to rejoice in God their Saviour. Mon. 17.-About moon I preached at Shields, and in the evening at Sunderland. Tuesday, 18. I read Prayers and preached in Monkwearmouth church; and Thursday, 20, returned to Newcastle. Sunday, 23. In the morning I preached at Ballast-Hills; about two, at the Fell; about five, at the Garth-Heads. The congregation was double to that at the Fell; and I trust God gave us a double blessing. Mon. 24.--I preached at five in the Orphan-House; about nine, at Placey; at noon, in the market-house, at Morpeth. Many soldiers, who were marching through the town, came in ; and the power of the Lord was present to heal.

Just. God applied his word with power: More especially at the Sept. 1780.] JOURNAL. 191 meeting of the society, when all our hearts were as melting wax. Friday, 25. I preached in the market-place at St. Ives, to most of the inhabitants of the town. Here is no opposer now. Rich and poor see, and very many feel, the truth. I now looked over a volume of Mr. K-’s Essays. He is a lively writer, of middling understanding. But I cannot admire his style at all. It is prim, affected, and highly Frenchified. I object to the beginning so many sentences with participles. This does well in French, but not in English. I cannot admire his judgment in many particulars. To instance in one or two: He depresses Cowley beyond all reason; who was far from being a mean poet. Full as unreasonably does he depress modern eloquence. I believe I have heard speakers at Oxford, to say nothing of Westminster, who were not inferior to either Demosthenes or Cicero. Sat. 26.--We had our Quarterly Meeting at Redruth, where all was love and harmony. Sunday, 27. It was sup posed, twenty thousand people were assembled at the amphi theatre in Gwennap. And yet all, I was informed, could hear distinctly, in the fair, calm evening. Mon. 28.--I preached at Wadebridge and Port-Isaac ; Tues day, 29, at Camelford and Launceston. Hence we hastened toward Bristol, by way of Wells; where (the weather being intensely hot, so that we could not well bear the Room) I preached on the shady side of the market-place, on, “By grace are ye saved, through faith.” As I was concluding, a Serjeant of Militia brought a drum. But he was a little too late. I pronounced the blessing, and quietly walked away. I know not that ever I felt it hotter in Georgia than it was here this afternoon. Sun. SEPTEMBER 3.--I preached three times at Bath; and, I believe, not without a blessing. Wednesday, 6. I preached at Paulton. The flame, kindled last year, still continues to burn here: And, (what is strange,) though so many have set their hand to the plough, there are none that look back. In all the number, I do not find so much as one backslider. Thur. 7.-I spent an hour with the children, the most diffi cult part of our work.

Monday, 2. I preached at Scotter about eight; at Brigg, at noon; and in the evening, in the old church-yard, at Grimsby, to almost all the people of the town, on, “Blessed are the dead which die in the Lord.” The late proof of it is in the glorious death of Robert Wilkinson; and the behaviour of his widow, So firm, yet soft, so strong, yet so resign'd, I believe, will hardly be forgotten by any that were witnesses of it. Tues. 3.-I preached at Claythorp, three miles from Grimsby. Here, likewise, there has been an outpouring of the Spirit. I was reminded here of what I saw at Cardiff, almost forty years ago. I could not go into any of the little houses, but presently it was filled with people; and I was constrained to pray with them in every house, or they would not be satisfied. Several of these are clearly renewed in love, and give a plain, scriptural account of their experience; and 210 Rev. J. Wesley’s [July, 1781. there is scarce a house in the village, wherein there is not one or more earnestly athirst for salvation. Wed. 4.--I called upon an honest man, and, I hope, took him out of the hands of an egregious quack; who was pouring in medicines upon him, for what he called “wind in the nerves l’” In the evening I preached at Louth, now as quiet as Grimsby. When shall we learn “to despair of none?” Thur. 5.--I had the pleasure of meeting Mr. Brackenbury again, though still exceeding weak. His chapel was thoroughly filled in the evening; I trust, with sincere hearers. Fri. 6.--I crossed over to Langham-Row; where the high wind would not suffer me to preach abroad. But the House tolerably contained the congregation; most of whom attended again at five in the morning. To-day I finished the second volume of Dr. Robertson's “History of America.” His language is always clear and strong, and frequently elegant; and I suppose his history is preferable to any history of America which has appeared in the English tongue. But I cannot admire, First, His intolerable prolixity in this history, as well as his “History of Charles the Fifth.” He promises eight books of the History of America, and fills four of them with critical dissertations.

7. That about the same time the Gomerians came to Ireland, the Magogians, or Scythians, came to Britain; so early that both still spoke the same language, and well under stood each other. 8. That the Irish, spoke by the Gomerians, and the Welsh, spoke by the Magogians, are one and the same language, expressed by the same seventeen letters, which were long after brought by a Gomerian Prince into Greece. 9. That all the languages of Europe, Greek and Latin in particular, are derived from this. 10. That the antediluvian language, spoken by all till after the flood, and then continued in the family of Shem, was Hebrew; and from this (the Hebrew) tongue many of the Eastern languages are derived. The foregoing particulars this fine writer has made highly probable. And these may be admitted, though we do not agree to his vehement panegyric on the Irish language; much less, receive all the stories told by the Irish Poets, or Chroniclers, as genuine, authentic history. At eleven I preached in Camborne Church-town; and I believe the hearts of all the people were bowed down before the 216 REv. J. Wesley’s. |Sept. 1781 Lord. After the Quarterly Meeting in Redruth, I preached in the market-place, on the first principle, “Ye are saved through faith.” It is also the last point; and it connects the first point of religion with the last. Sun. 2.-About five in the evening I preached at Gwennap. I believe two or three and twenty thousand were present; and I believe God enabled me so to speak, that even those who stood farthest off could hear distinctly. I think this is my me plus ultra. I shall scarce see a larger congregation, till we meet in the air. After preaching at Bodmin, Launceston, Tiverton, and Halberton, on Wednesday, 5, about noon, I preached at Taunton. I believe it my duty to relate here what some will esteem a most notable instance of enthusiasm. Be it so or not, I aver the plain fact. In an hour after we left Taunton, one of the chaise-horses was on a sudden so lame, that he could hardly set his foot to the ground. It being impossible to procure any human help, I knew of no remedy but prayer. Immediately the lameness was gone, and he went just as he did before.

Immediately the lameness was gone, and he went just as he did before. In the evening I preached at South-Brent; and the next day went on to Bristol. Fri. 7.--I went over to Kingswood, and made a particular inquiry into the management of the school. I found some of the Rules had not been observed at all; particularly that of rising in the morning. Surely Satan has a peculiar spite at this school | What trouble has it cost me for above these thirty years I can plan ; but who will evecute 2 I know not; God help me ! Sun. 9.--In the calm, sunshiny evening I preached near King's Square. I know nothing more solemn than such a congregation, praising God with one heart and one voice. Surely they who talk of the indecency of field-preaching never saw such a sight as this. Mon. 10.--I preached at Paulton and Shepton-Mallet to a lively, increasing people in each place. Tuesday, 11. I found the same cause of rejoicing at Coleford; and the next evening at Frome. Thursday, 13. I preached at Roade and at Bradford. Friday, 14. After an interval of thirty years, I preached again in Trowbridge. About two I preached near the church in Freshford; and then spent a day or two at |Bath. Oct. 1781.] 30URNAL. 217 On Monday, 17, I preached at Chew-Magna and Stoke; on Tuesday, at Clutton and Pensford. But Pensford is now a dull, dreary place, the flower of the congregation being gone. Thur. 20.--I went over to Mangots-Field, a place famous for all manner of wickedness, and the only one in the neigh bourhood of Kingswood which we had totally neglected. But, on a sudden, light is sprung up even in this thick darkness. Many inquire what they must do to be saved Many of these have broke off outward sin, and are earnestly calling for an inward Saviour. I preached in the main street, to almost all the inhabitants of the town, on, “Believe on the Lord Jesus Christ, and thou shalt be saved.” Fri. 21.--I preached at Thornbury, where I had not been before for near forty years. It seems as if good might at length be done here also; as an entire new generation is now come up, in the room of the dry, stupid stocks that were there before.

Tues. 15.--About noon I preached at Oxford. I have seen no such prospect here for many years. The congregation was large and still as night, although many gentlemen were among them. The next evening the House would not contain the congregation; yet all were quiet, even those that could not come in : And I believe God not only opened their under standings, but began a good work in some of their hearts. Wed. 16.--I preached at Witney, one of the liveliest places in the Circuit, where I always find my own soul refreshed. I saw such a garden at Oxford as I verily believe all Eng land cannot parallel. It is three-square; and, I conjecture, contains about an acre of ground: It is filled with fruit-trees of various sorts, and all excellent in their kinds. But it is odd beyond all description; superlatively whimsical. The owner has crowded together pictures, statues, urns, antiques of various kinds: For all which why should not Mr. Badcock's name, as well as Mr. Roberts's, be consigned to posterity? Thur. 17.--I preached at Thame; this evening and the next, at High-Wycomb; and on Saturday, returned to London. Mon. 21.--I preached at Tunbridge-Wells; Tuesday, 22, at Sevenoaks. Wednesday, 23. I visited the house of mourning at Shoreham, and read the strange account at first hand. Not long after his former wife died, Mr. H. paid his addresses to Miss B. He had been intimately acquainted with her for some years. By immense assiduity, and innumerable professions of the tenderest affection, he, by slow degrees, gained hers. The time of marriage was fixed: The ring was bought: The wed ding clothes were sent to her. He came one Thursday, a few days before the wedding-day, and showed the most eager affection; so he did on Saturday. He came again on the Wednesday following, sat down very carelessly on a chair, and told her with great composure, that he did not love her at all, and therefore could not think of marrying her. He talked a full hour in the same strain, and them walked away ! Her brother sent a full account of this to Miss Perronet, who read it with perfect calmness, comforted her niece, and strongly exhorted her to continue steadfast in the faith. But the grief which did not outwardly appear, preyed the more upon her 240 Rev. J. wesley’s [Nov. 1782.

May, 1783.] JOURNAL. 247 Here the scandal of the cross seems to be ceased, and we are grown honourable men. Thursday, 15. I preached about noon at Wigan, and in the evening at Bolton, to a people much alive to God. Saturday, 17. I went on to Manchester. Sunday, 18. Mr. Bayley came very opportunely to assist me in the Morning Service. Such a sight, I believe, was never seen at Manchester before. It was supposed there were thirteen or fourteen hundred communicants, among whom there was such a spirit as I have seldom found; and their whole behaviour was such as adorned the Gospel. Tues. 20.--I met the select society, consisting of between forty and fifty members. Several of these were lately made partakers of the great salvation; as several were above twenty years ago. I believe there is no place but London, where we have so many souls so deeply devoted to God; and his hand is not shortened yet, but his work rapidly increases on every side. About noon I preached at Stockport; and in the after noon, in the new church at Macclesfield. This society seems as lively as even that at Manchester, and increases nearly as fast. Not a week passes wherein some are not justified, and some renewed in love. Wednesday, 21. I met a few of these, and found them indeed All praise, all meekness, and all love. In the evening I exhorted them all to expect pardon or holi ness to-day, not to-morrow. O let their love never grow cold ! Fri. 23.--I set out for Derby; but the smith had so effect ually lamed one of my horses, that many told me he would never be able to travel more. I thought, “Even this may be made matter of prayer;” and set out cheerfully. The horse, instead of growing worse and worse, went better and better; and in the afternoon (after I had preached at Leek by the way) brought me safe to Derby. Sat. 24.--Being desired to marry two of our friends at Buxton, two-and-thirty miles from Derby, I took chaise at three, and came thither about eight. I found notice had been given of my preaching in the church ; and the Minister desired me to read Prayers.

Drummond, who from that time attended me twice a day. For some days I was worse and worse; till, on Friday, I was removed to Mr. Castleman's. Still my head was not affected, and I had no pain, although in a continual fever. But I continued slowly to recover, so that I could read or write an hour or two at a time. On Wednesday, 13, I took a vomit, which almost shook me to pieces; but, however, did me good. Sunday, 17, and all the following week, my fever gra dually abated; but I had a continual thirst, and little or no increase of strength: Nevertheless, being unwilling to be idle, on Saturday, 23, I spent an hour with the penitents; and, finding myself no worse, on Sunday, 24, I preached at the 260 REv. J. wasLEY’s [Sept. 1783. new Room, morning and afternoon. Finding my strength was now in some measure restored, I determined to delay no longer; but setting out on Monday, 25, reached Gloucester in the afternoon: In the evening I preached in the Town Hall; I believe, not in vain. Tuesday, 26. I went on to Worcester, where many young people are just setting out in the ways of God. I joined fifteen of them this afternoon to the society; all of them, I believe, athirst for salvation. Wed nesday, 27. I preached at Birmingham, and had a comfort able season. Thursday, 28. I paid another visit to the amiable family at Hilton-Hall. Friday, 29. About ten I preached for the first time at Stafford, to a large and deeply attentive congregation. It is now the day of small things here; but the grain of mustard-seed may grow up into a great tree. Hence I rode to Congleton. I had received abundance of complaints against the Assistant of this Circuit, James Rogers. Saturday, 30. I heard all the parties face to face, and encouraged them all to speak their whole mind. I was sur prised ; so much prejudice, anger, and bitterness, on so slight occasions, I never saw. However, after they had had it out, they were much softened, if not quite reconciled. Sunday, 31. I preached in the new church at Macclesfield, both morning and afternoon. I believe we had seven hundred communicants. Mon. SEPTEMBER 1.--We clambered over the mountains to Buxton.

Above twenty years she has been a Class and a Band Leader, and of very eminent use. Ten months since she was accused of drunkenness, and of revealing the secret of her friend. Being informed of this, I wrote to Norwich, (as I then believed the charge,) that she must be no longer a Leader, either of a band or a class. The Preacher told her further, that, in his judg ment, she was unfit to be a member of the society. Upon this she gave up her ticket, together with the band and her class papers. Immediately all her friends (of whom she seemed to have a large number) forsook her at once. No one knew her, or spoke to her. She was as a dead thing out of mind On making a more particular inquiry, I found that Mrs. W (formerly a common woman) had revealed her own secret, to Dr. Hunt, and twenty people besides. So the first accusation vanished into air. As to the second, I verily believe, the drunkenness with which she was charged, was, in reality, the falling down in a fit. So we have thrown away one of the most useful Leaders we ever had, for these wonderful reasons ! Wed. 29.--I crossed over to Lynn, and found things much better than I expected. The behaviour of Mr. G. , which one would have imagined would have done much harm, had rather dome good. People in general cried, “Let that bad man go, they will do better without him.” And the House was sufficiently crowded with serious hearers. November 1. I returned to London. In the two following weeks I visited the classes both in London and the neighbouring societies. Sunday, 16. Being much importuned, I preached in the evening at Mr. Maxfield's chapel. But I dare not do so again, as it cannot contain one third of that congregation at the new chapel. Mon. 17.-I preached at Sevenoaks, and on Tuesday, 18, at Mount-Ephraim, near Tunbridge-Wells. Wednesday, 19, I came once more to the lovely family at Shoreham. A little longer that vesserable old man 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.

Only one gentlewoman behaved “as she used to do at church;” (so several afterwards informed me;) talking all the time, though no one answered her | But the rest were deeply attentive ; and, I trust, will not be forgetful hearers. I had designed to go from hence to Blackburn; but hearing that April, 1784.] JOURNAL. 27] one of our society, near Preston, was at the point of death, I turned a little out of my way, to spend half an hour with her. I found Mrs. Nuttal, a lovely patient creature, praising God continually, though worn away with pining sickness and long continued pain. Having paid the last office of friendship here, I went to Preston, and preached to a serious congregation. In the evening I preached at Blackburn, where also the society is lively, and continually increasing. Sun. 18.--After preaching at five to a numerous congrega tion, (but not one rich or well-dressed person among them, either morning or evening ! Poor Blackburn ) I hastened on to Gisburn. The church was so full that a few were obliged to stand without the doors. The word was quick and powerful. So it was afterward at Settle. Sufficient for this day was the labour thereof. Mon. 19.--I went on to Ambleside; where, as I was sitting down to supper, I was informed, notice had been given of my preaching, and that the congregation was waiting. I would not disappoint them; but preached immediately on salvation by faith. Among them were a gentleman and his wife, who gave me a remarkable relation. She said she had often heard her mother relate, what an intimate acquaintance had told her, that her husband was concerned in the Rebellion of 1745. He was tried at Carlisle, and found guilty. The evening before he was to die, sitting and musing in her chair, she fell fast asleep. She dreamed, one came to her, and said, “Go to such a part of the wall, and among the loose stones you will find a key, which you must carry to your husband.” She waked ; but, thinking it a common dream, paid no attention to it. Presently she fell asleep again, and dreamed the very same dream. She started up, put on her cloak and hat, and went to that part of the wall, and among the loose stones found a key.

1, 2, 3, in utter defiance of their common saying, “He is a good man, though he has bad tempers.” Nay, if he has bad tempers, he is no more a good man than the devil is a good angel. At five I preached in our own chapel, exceeding crowded, on the form and power of godliness. I am now clear of these people, and can cheerfully commend them to God. May, 1784.] JOURNAL. 277 Mon. 17.-I reached Arbroath, and inquired into that odd event which occurred there in the latter end of the last war. The famous Captain Fell came one afternoon to the side of the town, and sent three men on shore, threatening to lay the town in ashes, unless they sent him thirty thousand pounds. That not being done, he began firing on the town the next day, and continued it till night. But, perceiving the country was alarmed, he sailed away the next day, having left some hundred cannon-balls behind him; but not having hurt man, woman, or child, or anything else, save one old barn-door. Tues. 18.--I preached at Dundee. Wednesday, 19. I crossed over the pleasant and fertile county of Fife, to Melval House, the grand and beautiful seat of Lord Leven. He was not at home, being gone to Edinburgh, as the King's Commissioner; but the Countess was, with two of her daugh ters, and both her sons-in-law. At their desire I preached in the evening, on, “It is appointed unto man once to die;” and I believe God made the application. Thursday, 20. It blew a storm : Nevertheless, with some difficulty, we crossed the Queen’s Ferry. Friday, 21. I examined the society, and found about sixty members left. Many of these were truly alive to God: So our labour here is not quite in vain. Satur day, 22. I had some close conversation with L. M., who appeared to be clearly saved from sin, although exceedingly depressed by the tottering tenement of clay. About noon I spent an hour with her poor scholars; forty of whom she has provided withaserious master, who takes pains to instruct them in the principles of religion, as well as in reading and writing. A famous actress, just come down from London, (which, for the honour of Scotland, is just during the sitting of the Assembly,) stole away a great part of our congregation to-night.

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. They therefore begged I would come down as soon as possible, to quench the kindling fire. I saw no time was to be lost, and therefore immediately took places in the Exeter diligence. Sun. 2".-I preached in Stepney church, one of the largest March, 1785.] JOURNAL. 297 parish churches in Dngland. Monday, 28. The diligence reached Sarum about eight in the evening. About nine we left it. So keen a frost, I hardly ever felt before: And our carriage let in the air on all sides, so that we hardly could preserve life. However, soon after five on Tuesday evening, we got to Exeter. Wednesday, MARCH 2. We went on to Plymouth-Dock; and found all that we had heard, confirmed. But I verily believe, we are better without William Moore, than with him; as his heart is not right with God. To quiet the minds of many well-meaning persons, I preached on those comfortable words, “Even the hairs of your head are all numbered;” and in the morning, on, “Despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.” Thursday, 3. In the evening I read to the whole congregation a plain state of the case, with regard to the Deed of Declaration, which William Moore had so wonderfully misrepresented: And I believe they were all fully satisfied. Fri. 4.--I took a walk through the Royal Hospital for sick and wounded sailors. I never saw any thing of the kind so complete: Every part is so convenient, and so admirably meat. But there is nothing superfluous, and nothing purely orna mental, either within or without. There seems to be no thing wanting, but a man full of faith and zeal, to watch over the souls of the poor patients, and teach them to improve their affliction. In the evening I preached to a large congregation at Ply mouth ; and it pleased God to give me uncommon liberty in describing the power of faith.

About eleven I preached in a shady orchard, to an exceeding large congrega tion; and in the evening to a still larger at the Grange, a small June, 1785.] JOURNAL. 315 village on the top of a hill. Many showers went to the right and the left while I was preaching, but only a few drops fell upon us. Thursday, 16. About eight I preached at Rich Hill, where there were many backsliders, on, “How shall I give thee up, Ephraim ** In the afternoon I came to Newry, where I never before had any tolerable place to preach in ; but the Presbyterians now offered me the use of their large and handsome meeting-house: Perhaps it never was filled before. I believe the occasion required me to speak very plain, which I did from Elijah's question, “How long halt ye between two opinions 2° And I applied it to the conscience of each per son, rich and poor, with all possible plainness. Fri. 17.--Many of our friends from Dublin gave us the meeting at Drogheda ; a large, handsome town, which seemed to me to be little inferior to Waterford. After much opposi tion, a small society is formed here. I preached in the Sessions-House, a large commodious room, which was quickly filled with rich and poor. The Mayor himself and several of the Aldermen took care that none should make any disturb ance. God gave us an exceeding solemn season. After sermon I gave a short account of the rise of Methodism. I believe all were so satisfied, that there will scarce be any more persecution of the Methodists at Drogheda. Sat. 18.--Having visited all the places I proposed, I came back to Dublin just as well as I set out, my strength having been as my day. Sun. 19.--I exhorted a crowded audience to “bring forth fruits meet for repentance;” and afterwards pressed the exhort ation on our own society. Monday, 20. I visited one ill of a violent fever, and calmly triumphing over sickness, and pain, and death. In the evening I received a letter from a Physician, whom, the next morning, I carried to see her. He thoroughly understood her case; and from the dayshe followed his prescrip tion she began to recover.

Sun. 7.--After preaching in the morning at West-Street, and in the afternoon at the new chapel, I took a solemn leave of the society; and on Monday, 8, went in the diligence to Portsmouth-Common. Here I found a lively, and, conse quently, an increasing, society. Tuesday, 9. I crossed over to the Isle of Wight. Here also the work of God prospers: We had a comfortable time at Newport, where is a very teachable, though uncommonly elegant, congregation. Wed nesday, 10. We took a walk to the poor remains of Carisbrook Castle. It seems to have been once exceeding strong, stand ing on a steep ascent. But even what little of it is left is now swiftly running to ruin. The window, indeed, through which King Charles attempted to make his escape, is still in being; and brought to my mind that whole train of occurrences, wherein the hand of God was so eminently seen. Thur. 11.--About noon I preached in a little court in the town of Portsmouth. The people were all attention: So there was a much larger congregation in the evening, in St. George's Square. Surely, after all the stumbling-blocks which have been thrown in the way, God will have many souls in this place. Fri. 12.--I preached at Winchester; and on Saturday, 13, went on to Salisbury. As Captain Webb had just been there, 3.18 REv. J. Wesley's [Aug. 1785. I endeavoured to avail myself of the fire which he seldom fails to kindle. The congregation in the evening was very large, and seemed to be deeply affected: So they did again at eight on Sunday morning; but I believe the greatest blessing was in the evening; particularly during the prayer, wherein God was pleased to move many in an uncommon manner. Mon. 15.--I preached in Shaftesbury at nine, to such a congregation as I had not seen there before. I was glad to see among them the gentleman who, thirty years ago, sent his Officer to discharge me from preaching in his borough. About two I preached at Castle-Carey, to as many as could well hear; and I believe there were very few who did not feel that God was with us. In the evening I preached at Shepton-Mallet, but the House would not near contain the congregation.

For many years I had lodged at Mr. Cole’s in Luton; but he was now gone to his long home. The room prepared for me now was very large and very cold, and had no fire-place in it. After dinner I called upon Mr. Hamp ,son, the Lawyer who had made Mr. Cole's will. He gave me, Mov. 1785.] JU URNAL. 323 with the utmost courtesy, all the information I wanted; and afterwards invited me to lodge at his house, which I willingly did. In the evening the preaching-house was thoroughly filled; and we had a blessed season, both now and in the morning. Tues. November 1.--When I came to Northampton, the new Presbyterian meeting-house was offered me, twice as large as our own. The congregation was numerous and deeply attentive. Many attended again in the morning; I trust, not without a blessing. Wednesday, 2. I preached at Whittlebury. Thursday, 3. I met with Peru’s “Treatise upon the Gravel and Stone.” I had long supposed that there could not be in mature any such thing as a lithontriptic, a medicine that could dissolve the stone, without dissolving the bladder; but I am now convinced; there is no arguing against matter of fact; the facts here alleged are too recent to be denied, and too clear to be evaded : Therefore I cannot but earnestly advise every one that has this dreadful distemper, to try without delay, if he can afford it, this sovereign remedy. Fri. 4.--I returned to London. Sunday, 6. I preached a funeral sermon for that great and good man, Mr. Fletcher; and most of the congregation felt that God was in the midst of them. In the afternoon I buried the remains of Judith Perry, a lovely young woman, snatched away at eighteen; but she was ripe for the Bridegroom, and went to meet him in the full triumph of faith. Sunday, 13. I preached at Shoreditch church. The congregation was very numerous, and the collection unusually large.- Mon. 14.--This week I read over again, and carefully con sidered, Mr. Fry’s tract upon Marriage. I wonder it is not more known, as there is nothing on the head like it in the English tongue.

So it did all the day, as well as in the evening. The House was then crowded indeed; yet there was attention still as might. But God uttered his voice; yea, and that a mighty voice, inso much that the stout-hearted trembled ; and it seemed as if he would send none empty away; but of these, too, though many were called, I fear few were chosen. Sun. 4.--I began the service at half an hour past nine, and concluded it before one. I suppose such a number of com municants were never seen before at Plymouth-Dock; but there was no disorder or hurry at all. There was more diffi culty in the evening: The throng was so great that it was impossible for me to get through them to the pulpit; so at length they made shift to lift me over the seats. Again God spoke in his word, I believe to all that could get in; but some could not, and were constrained to go away. Mon. 5.--The House was well filled again, both above and below; and after a solemn parting, we took coach at six, leav ing such a flame behind us as was never kindled here before. God grant it may never be put out ! We reached Exeter between two and three. In the even ing I preached on, “By grace are ye saved through faith,” to as many as could possibly squeeze into the Room. It was a glorious opportunity. God uttered his voice, and that a mighty one. It seemed to break the rocks in pieces, to make the stout-hearted tremble. I know not that I ever saw such an impression made on the people of Exeter before. Wed. 7.-It rained much while we were at Plymouth, and at the Dock, and most of the way from the Dock to Exeter; but we had lovely weather to-day, and came into Bath early in the evening. So crowded a House I had not seen here for many years. I fully delivered my own soul, by strongly enforcing those awful words, “ Many are called, but few are chosen.” I believe the word sunk deep into many hearts. The 362 REV. J. WESLEY’s [March, 1787. next evening we had another large congregation equally serious. Thursday, 8. I went on to Bristol; and the same afternoon Mrs. Fletcher came thither from Madeley.

30.-I had appointed to preach at five in the morning; but soon after four I was saluted by a concert of music, both vocal and instrumental, at our gate, making the air ring with a hymn to the tune of Judas Maccabeus: It was a good prelude. So I began almost half an hour before five ; yet the House was crowded both above and below. I strongly, but very tenderly, enforced that caution, “Let him that standeth take heed lest he fall.” And is not God able to make them stand 2 Yea, and he will do it, if they walk humbly with God. In the evening I preached at Congleton to a serious and well-established people. Here I found my coeval, Mr.2 two months (I think) younger than me, just as a lamp going out for want of oil, gently sliding into a better world: He sleeps always, only waking now and then just long enough to say, “I am happy.”- Sat. 31.-I went on to Macclesfield, and found a people still alive to God, in spite of swiftly increasing riches. If they continue so, it will be the only instance I have known, in above half a century. I warned them in the strongest terms I could, and believe some of them had ears to hear. Sun. APRIL 1.--Fearing nothing so much as lest a people so much at ease should settle upon their lees, I preached at the new church, in the most awakening manner I could, on Rev. xx. 11: “I saw a great white throne, and him that sat on it,” &c. I then hastened to Manchester; and endeavoured to convince a crowded congregation of the full spiritual meaning of those important words, “By grace are ye saved, through faith.” Mon. 2.--About noon I preached at Stockport, and in the evening at Manchester; where I fully delivered my own soul, both then, and the next day. Wednesday, 4. I went to Chester, and preached in the evening on Heb. iii. 12. Finding there was no packet at Parkgate, I immediately took places in the mail-coach for Holyhead. The porter called us at two in the morning, on Thursday, but came again in half an hour, to inform us the coach was full; so they returned my money, and at four I took a post-chaise.

One would wonder whence all the people came : They seemed to spring out of the earth. Here also there were once many bitter persecutors; but they are vanished away like smoke. Several of them, indeed, came to a fearful end, and their neighbours took warning by them. Thur. 31.-We travelled through a pleasant, well-cultivated country to Omagh, the shire town of Tyrone. It being market-day, a multitude of people presently flocked together to a tent, as they call it, on the side of the Green. At first they were innocently noisy; (this being a new thing at Omagh;) but they were soon still as night: I suited my sub ject to their experience, preaching on, “It is appointed unto men once to die.” God applied it to their hearts. Not a smile was to be seen; but all seemed to feel the solemn truth. Thence we went over mountains and dales to Kerlish Lodge, where we met with a hearty welcome, both from Alexander Boyle, and his amiable wife, who are patterns to all the country. Although we were at a lone house ten miles from any town, and although the weather was both rainy and stormy, we had 380 REv. J. wesley’s [June, 1787. a large congregation in the evening, and afterwards a com fortable love-feast. I do not wonder the work of God spreads in these parts; the spirit and behaviour of Mr. Boyle and his wife, continually employed in doing good, have an amazing influence on all their neighbourhood. Some time ago she went to his uncle's at Killrail, who has four daughters grown up. They began conversing in the evening; they prayed, and sung, and talked and prayed again, till about seven in the morning. By that time all four of them found a clear sense of pardon ; and two believed they were saved from all sin. Mr. Boyle had spoke to Dr. Wilson, the Rector of a neighbouring town, concerning my preaching in the church; who wrote to the Bishop, and received a letter in answer, giving a full and free consent. The Doctor desired me to breakfast with him. Meantime one of his parishioners, a warm Seceder, took away the key of the church. So I preached in a neighbouring orchard: I believe, not in vain. The Rector and his wife were in the front of the congregation.

Mon. 18.--Many seemed not a little moved, while I enforced the words of Eliphaz, (it seems, the eldest and most honourable of Job’s three friends,) “Acquaint now thyself with him, and be at peace.” Afterwards we took a view of the Primate's lodge and chapel, elegant in the highest degree; and of the domain surrounding them, which is laid out and planted in the most beautiful manner. And what hath the owner there of? Not so much as the beholding thereof with his eyes. Probably he will behold it no more. He is fully taken up in building a large seat near Dublin, at above eighty years of age Tu secanda marmora Locas sub ipsum funus, et sepulchri Immemor struis domos /* In the evening I preached once more in Mr. M'Gough’s avenue, and a listening multitude seriously attended. Surely there will be a harvest here also by and by, although hitherto we see but little fruit. Tues. 19.--We went on through horrible roads to Newry. s wonder any should be so stupid as to prefer the Irish roads to the English. The huge unbroken stones, of which they are * For a translation of these lines see p. 31 l of this volume.--EDIT. June, 1787.] JOURNAL. 385 generally made, are enough to break any carriage in pieces. No, there is nothing equal to good English gravel, both for horses, carriages, and travellers. In the evening I preached to a numerous congregation in the large meeting-house. I believe many felt the edge of the word sharper than a two-edged sword: One consequence of which was, that our new Room would not contain the congregation even at five in the morning, but many were con strained to stand without. Between mine and ten I preached in the market-house at Dundalk. We expected a tumult; but there was none at all : A very large congregation of rich and poor behaved with the utmost decency, while I enforced, “Now is the accepted time; now is the day of salvation.” At six in the evening I preached in the Court-House at Drogheda to a crowded congregation, on, “I saw the dead, small and great, stand before God.” Even in this turbulent town, all were quiet, and seemed to feel that God was there. Thur.

About seven I preached to a numerous congregation in the new House, on, “I am not ashamed of the Gospel of Christ;” and strongly applied the words to those whom they concerned. This night was one of the hottest I ever felt in Europe. Wed, 8.-We set out at two; and, from the time it was light, rode through one of the pleasantestcountries I ever saw. Before five we came to Rodbury-Place; but we were far too early for so genteel a family. Before we reached Malmsbury, one of my horses fell lame; so I sent my own chaise and horses directly to Bristol, and took post-chaises the rest of the day. About half-hour after four we came to Salisbury, designing to go straight forward to Southampton; but, to our great surprise, there was not a post-chaise to be hired in the town. Aug. 1787.] JOURNAL, 391 After waiting some time, we were informed that notice had been given of my preaching in the evening. I then saw the providential reason why we could not leave Sarum. The House was full enough in the evening, and great was the power of God in the midst of them. Thur. 9.--Desiring to be at Southampton as soon as pos sible, we took chaise at four in the morning, and (making but a short stay at Romsey) came thither between eight and nine. We found two sloops nearly ready to sail. The Captain of one promised to sail the next morning; so we sat down content. At seven in the evening I preached in Mr. Fay's school-room, to a small, but deeply serious, congregation, on, “It is appointed unto men once to die.” I believe some of these will not be forgetful hearers, but will bring forth fruit with patience. Fri. 10.--At six I preached to nearly the same number, on Heb. iv. 14. In the afternoon I went with a gentleman (Mr. Taylor) to hear the famous musician that plays upon the glasses. By my appearing there, (as I had foreseen,) an heap of Gentry attended in the evening; and I believe several of them, as well as Mr. T. himself, did not come in vain. Sat. 11.--We went on board the Queen, a small sloop, and sailed eight or nine leagues with a tolerable wind.

15.-With the assistance of two of my friends, I answered abundance of letters. In the evening we had an uncommon congregation, on whom I strongly enforced the first principles, (which indeed never can be too much enforced,) “By grace are ye saved through faith.” 400 Rev. J. Wesley’s [Oct. 1787. Sun. 16.-I read Prayers at ten, and preached with a peculiar blessing; and administered the Lord’s Supper to an unusual number of deeply serious communicants. At half. past two I began again. The chapel was more than filled. Many could not get in; and it was the same case at six in the evening. At both times I preached considerably longer than I usually do. Surely the time is come, when God will cause his power to be known here also. Mon. 17.--Leaving this society in a better state than it has been in for many years, I went to Bristol, where my brother has been for some weeks. By the way I preached at Wintanburn, on the foundation of a new preaching-house. There was much rain before I began, and a violent wind all the time I was preaching; yet some of these I trust did come to the marriage. I had now two or three days to answer my letters. Every evening our Room was well filled with deeply attentive hearers. Fri. 21.--I spent the evening at the School, and was much pleased with the management of it. Sun. 23.−In the morning my brother read Prayers, and I preached. In the afternoon I preached in Temple church, to a very large and serious congregation. My brother desired to preach in the evening: So by the mouth of two or three witnesses shall every word be established. On Monday and the following days I visited the country societies; and had the satisfaction to find most of them growing in grace, and not decreasing in number. Thur. 27.--About noon I preached at Castle-Carey. How are the times changed 1 The first of our Preachers that came hither, the zealous mob threw into the horse-pond: Now high and low earnestly listen to the word that is able to save their souls. In the evening I preached at Ditcheat. Friday, 28. I preached at Ditcheat again, at Shepton-Mallet; and at Pensford to such a congregation as I have not seen there for many years; and on Saturday returned to Bristol. Sun.

I doubt, because his own idea of it was not clear; for genius is not imagination, any more than it is invention. If we mean by it a quality of the soul, it is, in its widest acceptation, an extraor dinary capacity, either for some particular art or science, or for all; for whatever may be undertaken. So Euclid had a genius for mathematics; Tully, for oratory: Aristotle and Lord Bacon had an universal genius, applicable to everything. The congregation was, as usual, large and serious. But there is no increase in the society. So that we have profited nothing by having our service in the church-hours, which some imagined would have done wonders. I do not know that it has done more good anywhere in England; in Scotland I believe it has. Tues. 6.--I preached about noon at Mitcham. We preached here many years ago for some time; but despairing of doing any good there, totally left the place. A year or two ago a spark fell upon it, which is now kindled into a flame. So that the work of God is more lively here, than in any society near London. I found more life than I expected, in the evening, among the poor people at Wandsworth, who have been long swallowed up in the cares of this world. But as they have a little more business, so they have more ease for their souls; and seem determined to recover the ground they had lost. Fri. 9.--A friend offering to bear my expenses, I set out in the evening, and on Saturday, 10, dined at Nottingham. The preaching-house (one of the most elegant in England) was pretty well filled in the evening. Sunday, 11. At ten we had a lovely congregation; and a very numerous one in the afternoon. But, I believe, the House would hardly contain one half of those that came to it. I preached a charity sermon for the Infirmary, which was the design of my coming. This is not a County Infirmary, but is open to all England; Dec. 1787.J JOURNAL. 405 yea, to all the world; and everything about it is so meat, so convenient, and so well ordered, that I have seen none like it in the three kingdoms. Monday, 12. In the afternoon we took coach again, and on Tuesday returned to London. Thur.

19.--About noon I preached at Tewkesbury, where also, notwithstanding the market, the House was over-filled; and the people were deeply attentive. The work of God goes on steadily here. More and more are continually convinced, and converted to God: But the preaching-house is far too small; so that many who came could not get in. We went to Worcester in the afternoon, where also the House is far too small for the congregation. The Methodists here have by well-doing utterly put to silence the ignorance of foolish men; so that they are now abundantly more in danger by honour than by dishonour. Thursday, 20. I went to Stourport. Twenty years ago there was but one house here ; now there are two or three streets; and, as the trade swiftly increases, it will probably grow into a considerable 410 REv. J. Wesley’s [March, 1788. town. A few years since Mr. Cowell largely contributed to the building of a preaching-house here, in which both Calvin ists and Arminians might preach: But when it was finished, the Arminian Preachers were totally excluded. Rather than go to law, Mr. Cowell built another House, both larger and more convenient. I preached there at noon to a large congre gation, but to a much larger in the evening. Several Clergy men were present, and were as attentive as any of the people. Probably there will be a deep work of God at this place. Sat. 22.--I breakfasted at Mr. Lister’s, in Kidderminster, with a few very serious and pious friends. In the evening we had a Sunday congregation at Birmingham. Here there is a glorious increase of the work of God. The society is risen to above eight hundred; so that it is at present inferior to none in England, except those in London and Bristol. Sun. 23.--We were greatly straitened for room, many being obliged to go away. But I believe all that could squeeze in found it good to be there; for, both in the morning and after noon, the power of God was present to heal. And so indeed it was on the two following days; particularly on Tuesday evening, while I explained, “Seest thou how faith wrought with his works, and by works was faith made perfect?” Wed. 26.--I went on to Wednesbury, the mother-society of Staffordshire.

It had no windows at all: So that although the sun shone bright, we could see nothing without candles. But I believe our Lord shone on many hearts, while I was applying those words, “I will, be thou clean.” I breakfasted with poor Mr. Ashton, many years ago a member of our society in London; but far happier now in his little cottage, than ever he was in his prosperity. When I was in Scotland first, even at a Nobleman’s table, we had only flesh meat of one kind, but no vegetables of any kind; but now they are as plentiful here as in England. Near Dumfries there are five very large public gardens, which furnish the town with greens and fruit in abundance. The congregation in the evening was nearly double to that we had the last; and, if it was possible, more attentive. Indeed one or two gentlemen, so called, laughed at first; but they quickly disappeared; and all were still while I explained the worship of God in spirit and in truth. Two of the Clergy followed me to my lodging, and gave me a pressing invitation to their houses. Several others intended, it seems, to do the same; but having a long journey before me, I left Dumfries earlier in the morning than they expected. We set out on Thursday, 15, at four; and reached Glasgow, Friday, 16, before noon. Much of the country, as we came, is now well improved; and the wilderness become a fruitful field. Our new preaching-house will, I believe, contain about as many as the chapel at Bath. But O the difference It has the pulpit on one side; and has exactly the look of a Presbyterian meeting-house. It is the very sister of our House at Brentford. Perhaps an omen of what will be when I am gone. I preached at seven to a tolerably large congregation, and to many of them at five in the morning. At six in the evening they were increased fourfold; but still I could not find the way to their hearts. Sun. 18.--I preached at eleven on the parable of the Sower; at half-past two on Psalm 1.23; and in the evening on, “Now abideth faith, hope, love; these three.” I subjoined a short May, 1788.] JOURNAL.

How little have I suffered yet by “the rush of numerous years l’” It is true, I am not so agile as I was in times past. I do not run or walk so fast as I did ; my sight is a little decayed; my left eye is grown dim, and hardly serves me to read; I have daily some pain in the ball of my right eye, as also in my right temple, (occasioned by a blow received some months since,) and in my right shoulder and arm, which I impute partly to a sprain, and partly to the rheumatism. I find likewise some decay in my memory, with regard to names and things lately passed; but not at all with regard to what I have read or heard, twenty, forty, or sixty years ago; neither do I find any decay in my hearing, smell, taste, or appetite; (though I want but a third part of the food I did once;) nor do I feel any such thing as weariness, either intravelling or preach ing: And I am not conscious of any decay in writing sermons; which I do as readily, and I believe as correctly, as ever. To what cause can I impute this, that I am as I am? First, doubtless, to the power of God, fitting me for the work to which I am called, as long as He pleases to continue me therein; and, next, subordinately to this, to the prayers of his children. May we not impute it, as inferior means, 1. To my constant exercise and change of air? 2. To my never having lost a night's sleep, sick or well, at land or at sea, since I was born ? 3. To my having sleep at command; so that whenever I feel myself almost worn out, I call it, and it comes, day or night? 4. To my having constantly, for above sixty years, risen at four in the morning? 5. To my constant preaching at five in the morning, for above fifty years? 428 REv. J. W.ESLEY’s [June, 1788. 6. To my having had so little pain in my life; and so little sorrow, or anxious care? Even now, though I find pain daily in my eye, or temple, or arm; yet it is never violent, and seldom lasts many minutes at a time.

Mr. George Robert F d, at his first settling near Castle bar, about the year 1776, made himself very popular; but, mean time his pride was excessive; affirming that, being the head of the Desmond family, he was the premier Nobleman of Ireland. Therefore he expected that all the country should submit to him: Hencehefell into disputes with his father; and by turns with his brother; and kept his neighbours in perpetual alarm. In 1779, when volunteering began, he raised a Company, which was wholly subject to him. Soon after he engaged Patrick Randal M“Donald, a relation, as a Captain in his Company; but not long after, a dispute arose between them, relative to the driving of some cattle. Mr. M'D., being informed that Mr. F. intended violence to him, placed some men near his own house; and ordered them, if he approached the house, to fire. Mr. F. approaching, one of them did fire; which killed his horse, and wounded him in the knee and leg. On this he prosecuted Mr. M“D. at the following Assizes; but, after a full hearing, he was acquitted. Another matter of contention soon ensued: Mr. M'D., being an Attorney, was employed against Mr. F., and carried the suit. This inflamed Mr. F. beyond measure, of which Mr. M'D. was frequently informed. This continued, however, to the close of the year 1785; when Mr. M'D., being at Castlebar one night, o 456 REv. J. wesley’s [May, 1789. a blunderbuss, charged with eight or nine bullets and slugs, was discharged through the window of the room where he used to sit. Immediately after Christmas, the witness, Mr. R. G., was sitting in Mr. M.'s cellar, bottling some wine, when he heard a very uncommon sound of a musket, and a loud shriek following it. Going out, the first thing he saw was Mr. M'D., wounded in the leg. On his cry, three men ran out of the little house of Mr. F., whence the gun had been fired from a hole through the wall, which had been made on purpose. He then took a lodging in Castlebar; but on the 20th of February, 1786, accompanied by Mr. G., Mr. H., and M., went to his house in the country. They had been but a while there, when they found it surrounded by many armed men; on which Mr.

Sun. 11.--I preached at West-Street morning and afternoon, and then buried the remains of Dorothy Hundlebee, who, after an exemplary life, went to God in the full triumph of faith. Tuesday, 13. I preached partly upon the subject at the new chapel; and strongly exhorted the congregation to be followers of her as she was of Christ. In the evening I went in the mail coach to Barton-Mills, and thence in a chaise to Ilynn. Wed. 14.--The heavy rain prevented tender people from attending in the evening. Sunday, 25. In the morning I 474 REv. J. W.ESLEY’s [Nov. 1789. preached at West-Street, on Matt. xxii. 11: “He saw there a man which had not on a wedding garment;” and showed that this has no manner of respect, either to the Lord's Supper, or the righteousness of Christ; but that it means neither more nor less than holiness. At three I preached to a crowded audience at Allhallows church, on Matt. vi. 8. At both places I believe God strongly applied his word to many hearts. Mon. 26.--I set out early, dined at Wallingford, just fifty miles from the new chapel, and preached in the evening to far more people than the preaching-house could contain. It was a day of God’s power, and I believe most of the stout hearted trembled at his word. Tues. 27.--I went on to Witney. Here I found a lively people, many of whom were hungering and thirsting after righteousness. Of what use to a whole community may one person be, even a woman, that is full of faith and love! The Lord strengthen thy heart, and fully prepare thee for every good word and work! Thur. 29.--I returned to Oxford; and as notice had been given, though without my knowledge, of my preaching at noon, I did so, on, “There is one God,” to a very serious congregation; but in the evening such a multitude of people pressed in, that they hindered one another from hearing. I know not when we have had so noisy a congregation; so that by their eagerness to hear, they defeated their own purpose. Fri. 30.--In my way to Wycomb, I spent an hour at Mr. Smith's, in Cudsdem. He has ten children, from eighteen to a year or two old; but all under government: So that I met the very picture of my father's family.

I set out for Northamptonshire; and in the evening preached at Whittlebury; but the House would ill contain the congregation, which were all serious as death. So they were the next evening. Wednesday, 25. The Dissenting Minister at Towcester offering me the use of his meeting-house, it was well filled; and I believe our Lord was in the midst. Thence we went on to Northampton, where I spent two evenings with very great satisfaction; although the great man who was so affected at Bath last year was, as I expected he would, ashamed to see me. Friday, 27. We had a pleasant journey to London. Sun. 29.--I preached at the new chapel in the morning, on, “Love is the fulfilling of the law;” and in the evening, on, “Owe no man anything, but to love one another:” And each time God was eminently present. Monday, 30. I went to Dept ford, and found the society in peace; but nearly at one stay. I endeavoured to stir up both them and the congregation, in the evening, to go on to perfection. Tuesday, DECEMBER 1. I called on Mr. Dornford, and found he kept his bed, being ill of a stubborn ague; but it came no more. At noon I preached in the new preaching-house at Mitcham; and examined the little earnest society, almost all rejoicing in the love of God. I then retired to the lovely family at Balham. 476 REv. J. WESLEY’s [Dec. 1789. Here I had leisure on Tuesday, Wednesday, and Thurs day, to consider throughly the account of the Pelew Islands. It is ingenious; but I esteem it a dangerous book, which I cannot believe, if I believe the Bible; for the direct tendency of it is to show, that the Bible is quite needless; since if men may be as virtuous without revelation as with it, then it is quite superfluous; then the fable of Jesus Christ, and that of Mahomet, are equally valuable. I do not say that Mr. Keate, much less Captain Wilson, designed to inculcate this consequence; but it necessarily follows, if you believe the premises. I cannot believe there is such a Heathen on earth as Abba Thulle ; much less such a heathen nation as are here painted. But what do you think of Prince Lee Boo?

These have fallen deeply in love with each other, and never desire to be apart. The bird has learned the bark of the dog, so that few can distinguish them. She is inconsolable when he goes out; and, if he stays out a day or two, she will get up all the bones and scraps she can, and hoard them up for him till he comes back. Wed. 7.--About eleven I preached at Warrington. The chapel was well filled with serious hearers; but the great con gregation was at Liverpool. If those without were added to those within, I believe it would have exceeded even that at Manchester; and surely the power of God was present with them also. Thur. 8.--Such another congregation we had on Thursday, among whom were many that had never been there before. They seemed utterly amazed when I explained, “Now faith is the evidence of things unseen.” I believe many were then convinced; but, alas, how soon will that conviction die away ! Fri. 9.-We went to Wigan, for many years proverbially called, wicked Wigan: But it is not now what it was: The inhabitants in general have taken a softer mould. The House in the evening was more than filled; and all that could get in seemed to be greatly affected, while I strongly applied our Lord's words, “I will; be thou clean.” Saturday, 10. I crossed over to Northwich, and again found the wisdom of judging nothing before the time. The removal, which I used to ascribe to cap ice, I find was the effect of necessity. A wretched man, who had persuaded his father-in-law to give the staff out of his own hands, now abridges him of half his five hundred a year; and has the conscience to take fifty pounds a year out of the remainder, for the board of his son, apprenticed to him. In the evening I preached in the lovely House at Bolton, to one of the loveliest congregations in England; who, by patient continuance in well-doing, 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 moon. The face of the country is much changed for the better since I was here before. Agriculture increases on every side; sc do manufactories, industry, and cleanliness.

I give the books, furniture, and whatever else belongs to me in the three houses at Kingswood, in trust, to Thomas Coke, Alexander Mather, and Henry Moore, to be still employed in teaching and maintaining the children of poor Travelling Preachers. I give to Thomas Coke, Doctor John Whitehead, and Henry Moore, all the books which are in my study and bed chamber at London, and in my studies elsewhere, in trust, for the use of the Preachers who shall labour there from time to time. I give the coins, and whatever else is found in the drawer of my bureau at London, to my dear grand-daughters, Mary and Jane Smith. I give all my manuscripts to Thomas Coke, Doctor White head, and Henry Moore, to be burned or published as they see good. o: & o MR. WESLEY'S LAN'l WILL AND TESTAMENT. 501 I give whatever money remains in my bureau and pockets, at my decease, to be equally divided between Thomas Briscoe, William Collins, John Easton, and Isaac Brown. I desire my gowns, cassocks, sashes, and bands, may remain in the chapel for the use of the Clergymen attending there. I desire the London Assistant, for the time being, to divide the rest of my wearing apparel between those four of the Travelling Preachers that want it most; only my pelisse I give to the Rev. Mr. Creighton; my watch to my friend Joseph Bradford; my gold seal to Elizabeth Ritchie. I give my chaise and horses to James Ward and Charles Wheeler, in trust, to be sold, and the money to be divided, one half to Hannah Abbott, and the other to the members of the select society. Out of the first money which arises from the sale of books, I bequeath to my dear sister, Martha Hall, (if alive,) forty pounds; to Mr. Creighton aforesaid, forty pounds; and to the Rev. Mr. Heath, sixty pounds.

o o: o ENRolled IN His MAJESTY's HIGH courT OF CHANCERY. Co all to subom thege 33rtgents gball come, JOHN WESLEY, late of Lincoln College, Oxford, but now of the City-Road, London, Clerk, sendeth greeting:-- {{H}treag divers buildings, commonly called chapels, with a mes suage and dwelling-house, or other appurtenances, to each of the same belonging, situate in various parts of Great Britain, have been given and conveyed, from time to time, by the said John Wesley, to certain persons and their heirs, in each of the said gifts and conveyances named; which are enrolled in His Majesty’s High Court of Chancery, upon the acknow ledgment of the said John Wesley (pursuant to the Act of Parliament in that case made and provided); upon trust, that the Trustees in the said several Deeds respectively named, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, to be elected as in the said Deeds is appointed, should permit and suffer the said John Wesley, and such other person and persons as he should for that purpose from time to time nominate and appoint, at all times during his life, at his will and pleasure to have and enjoy the free use and benefit of the said premises, that he the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God’s Holy Word; and upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid; and after the decease of the sur vivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being for ever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid: And whereas divers persons have, in like manner, given or conveyed many chapels, with messuages and dwelling-houses, or other appurtenances, to the same belonging, situate in various parts of Great Britain, and also in Ireland, to certain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley): And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messuages, dwelling-houses, or appurtenances, before-mentioned, as of the donors of the said other chapels, with the messuages, dwelling-houses, or appurtenances, to the same belonging, given or conveyed to the like uses and trusts, to explain the words, “Yearly Conference of the people called Methodists,” contained in all the said Trust Deeds, and to declare what persons are members of the said Conference, and how the succession and identity thereof is to be continued:-- footu tsjertfort ti)tāt pregents suitmegg, that, for accomplishing the aforesaid purposes, the said John Wesley doth hereby declare, that the Conference of the people called Methodists, in London, Bristol, or Leeds, ever since there hath been any yearly Conference of the said people called Methodists in any of the said places, hath always heretofore consisted of the Preachers and Expounders of God’s Holy Word, commonly called Methodist Preachers, in connexion with, and under the care of, the said John Wesley, whom he hath thought expedient year after year to summons to meet him, in one or other of the said places, of London, Bristol, or Leeds, to advise with them for the promotion of the Gospel *:: of Christ, to appoint the said persons so summoned, and the , is other Preachers and Expounders of God’s Holy Word, o: also in connexion with, and under the care of, the said 20 John Wesley, not summoned to the said yearly Conference, o to the use and enjoyment of the said chapels and premises o, so given and conveyed upon trust for the said John Wesley, c and such other person and persons as he should appoint 3: during his life as aforesaid, and for the expulsion of * unworthy and admission of new persons under his care, and : into his connexion, to be Preachers and Expounders as o aforesaid, and also of other persons upon trial for the like i purposes; the names of all which persons so summoned by o the said John Wesley, the persons appointed, with the o chapels and premises to which they were so appointed, o: together with the duration of such appointments, and of o those expelled or admitted into connexion or upon trial, o with all other matters transacted and done at the said o yearly Conference, have, year by year, been printed and o: published under the title of “Minutes of Conference.” £Int, these pregents further suitmegg, and the said JohnWesley doth hereby avouch and further declare, that the several persons o herein-after named, to wit, the said John Wesley and Charles o Wesley; Thomas Coke, of the city of London, Doctor of ors Civil Law; James Creighton, of the same place, Clerk; to Thomas Tennant, of the same place; Thomas Rankin, of the same place; Joshua Keighley, of Sevenoaks, in the county of Kent; James Wood, of Rochester, in the said county of Kent; John Booth, of Colchester; Thomas Cooper, of the same place; Richard Whatcoat, of Norwich; Jeremiah Brettel, of Lynn, in the county of Norfolk; Jonathan Parkin, of the same place; Joseph Pescod, of Bedford; Christopher Watkins, of Northampton; John Barber, of the same place; John Broadbent, of Oxford; Joseph Cole, of the same place; Jonathan Cousins, of the city of Gloucester; John Brettel, of the same place; John Mason, of Salisbury; George Story, of the same place; - Francis Wrigley, of St.

Co all to subom thege 33rtgents gball come, JOHN WESLEY, late of Lincoln College, Oxford, but now of the City-Road, London, Clerk, sendeth greeting:-- {{H}treag divers buildings, commonly called chapels, with a mes suage and dwelling-house, or other appurtenances, to each of the same belonging, situate in various parts of Great Britain, have been given and conveyed, from time to time, by the said John Wesley, to certain persons and their heirs, in each of the said gifts and conveyances named; which are enrolled in His Majesty’s High Court of Chancery, upon the acknow ledgment of the said John Wesley (pursuant to the Act of Parliament in that case made and provided); upon trust, that the Trustees in the said several Deeds respectively named, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, to be elected as in the said Deeds is appointed, should permit and suffer the said John Wesley, and such other person and persons as he should for that purpose from time to time nominate and appoint, at all times during his life, at his will and pleasure to have and enjoy the free use and benefit of the said premises, that he the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God’s Holy Word; and upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid; and after the decease of the sur vivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being for ever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid: And whereas divers persons have, in like manner, given or conveyed many chapels, with messuages and dwelling-houses, or other appurtenances, to the same belonging, situate in various parts of Great Britain, and also in Ireland, to certain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley): And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messuages, dwelling-houses, or appurtenances, before-mentioned, as of the donors of the said other chapels, with the messuages, dwelling-houses, or appurtenances, to the same belonging, given or conveyed to the like uses and trusts, to explain the words, “Yearly Conference of the people called Methodists,” contained in all the said Trust Deeds, and to declare what persons are members of the said Conference, and how the succession and identity thereof is to be continued:-- footu tsjertfort ti)tāt pregents suitmegg, that, for accomplishing the aforesaid purposes, the said John Wesley doth hereby declare, that the Conference of the people called Methodists, in London, Bristol, or Leeds, ever since there hath been any yearly Conference of the said people called Methodists in any of the said places, hath always heretofore consisted of the Preachers and Expounders of God’s Holy Word, commonly called Methodist Preachers, in connexion with, and under the care of, the said John Wesley, whom he hath thought expedient year after year to summons to meet him, in one or other of the said places, of London, Bristol, or Leeds, to advise with them for the promotion of the Gospel *:: of Christ, to appoint the said persons so summoned, and the , is other Preachers and Expounders of God’s Holy Word, o: also in connexion with, and under the care of, the said 20 John Wesley, not summoned to the said yearly Conference, o to the use and enjoyment of the said chapels and premises o, so given and conveyed upon trust for the said John Wesley, c and such other person and persons as he should appoint 3: during his life as aforesaid, and for the expulsion of * unworthy and admission of new persons under his care, and : into his connexion, to be Preachers and Expounders as o aforesaid, and also of other persons upon trial for the like i purposes; the names of all which persons so summoned by o the said John Wesley, the persons appointed, with the o chapels and premises to which they were so appointed, o: together with the duration of such appointments, and of o those expelled or admitted into connexion or upon trial, o with all other matters transacted and done at the said o yearly Conference, have, year by year, been printed and o: published under the title of “Minutes of Conference.” £Int, these pregents further suitmegg, and the said JohnWesley doth hereby avouch and further declare, that the several persons o herein-after named, to wit, the said John Wesley and Charles o Wesley; Thomas Coke, of the city of London, Doctor of ors Civil Law; James Creighton, of the same place, Clerk; to Thomas Tennant, of the same place; Thomas Rankin, of the same place; Joshua Keighley, of Sevenoaks, in the county of Kent; James Wood, of Rochester, in the said county of Kent; John Booth, of Colchester; Thomas Cooper, of the same place; Richard Whatcoat, of Norwich; Jeremiah Brettel, of Lynn, in the county of Norfolk; Jonathan Parkin, of the same place; Joseph Pescod, of Bedford; Christopher Watkins, of Northampton; John Barber, of the same place; John Broadbent, of Oxford; Joseph Cole, of the same place; Jonathan Cousins, of the city of Gloucester; John Brettel, of the same place; John Mason, of Salisbury; George Story, of the same place; - Francis Wrigley, of St. Austle, in the county of Cornwall; o William Green, of the city of Bristol; John Moon, of Plymouth-Dock; James Hall, of the same place; James o Thom, of St.

When God had made man upright, he rested and was refreshed, Ex 31:17. and his way towards him was such as shewed him well pleased with the work of his own hands; but now man was apostatized, he could not do otherwise, but shew himself displeased; so that the change was in man, not in God. I will destroy man - The original word is very significant. I will wipe off man from off the earth; as dirt is wiped off from a place which should be clean, and thrown to the dunghill. Or, I will blot out man from the earth, as those lines are blotted out of a book which displease the author, or as the name of a citizen is blotted out of the rolls of the freemen when he is disfranchised. Both man and beast the creeping thing, and the fowls of the air - These were made for man, and therefore must be destroyed with man. It repenteth me that I have made them - For the end of their creation also was frustrated: they were made that man might serve and honour God with them and therefore were destroyed, because he had served his lusts with them, and made them subject to vanity. But Noah found grace in the eyes of the Lord - This vindicates God's justice in his displeasure against the world, and shews that he had examined the character of every person in it, before he pronounced it universally corrupt; for there being one good man he smiled upon him. Noah was a just man - Justified before God by faith in the promised seed; for he was an heir of the righteousness which is by faith, Heb 11:7. He was sanctified, and had right principles and dispositions implanted in him: and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God as Enoch had done before him: in his generation, even in that corrupt degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God, when no one else appears for him: so Noah did, and it is upon record to his immortal honour.

Abram feared he should have no child at all, but God tells him his descendents should be so many as not to be numbered. So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Rom 9:4. Abram's seed according to the flesh were like the dust of the earth, Ge 13:16, but his spiritual seed are like the stars of heaven. And he believed in the Lord - That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19 - 21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom 4:3,Gal 3:6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Ge 15:2, and coming off, conqueror, it was thus crowned, thus honoured. I am the lord that brought thee out of Ur of the Chaldees - Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out - He glories in it as an act both of power and grace.

Chapter XXXVII At this chapter begins the story of Joseph, Jacob's eldest son, by his beloved wife Rachel. It is so remarkably divided between his humiliation and his exaltation, that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted; it also shews the lot of Christians, who must through many tribulations enter into the kingdom. In this chapter we have, The malice his brethren bore against him: they hated him, Because he informed his father of their wickedness, ver. 1, 2. Because his father loved him, ver. 3, 4. Because he dreamed of his dominion over them, ver. 5 - 11. The mischiefs his brethren designed, and did to him. His visit he made them gave an opportunity, ver. 12 - 17. They designed to slay him, but determined to starve him, ver. 18 - 24. They changed their purpose, and sold him for a slave, ver. 25 - 28. They made their father believe that he was torn in pieces, ver. 29 - 35. He was sold in Egypt to Potiphar, ver. 36:

In order to these, here is, Pharaoh's dream, ver. 1 - 8. The recommendation of Joseph to him for an interpreter, ver. 9 - 13. The interpretation of the dreams, and the prediction of seven years plenty, and seven years famine in Egypt, with the prudent advice given to Pharaoh thereupon, ver. 14 - 36. The preferment of Joseph to a place of the highest power and trust, ver. 37 - 45. The accomplishment of Joseph's prediction, and his fidelity to his trust, ver. 46 - 57. His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable. I remember my faults this day - in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king's dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Ge 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Psa 126:1. Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream. (1.) He gives honour to God; It is not in me; God must give it.

He died by degrees; his candle was not blown out, but gradually burnt down, so that he saw, at some distance, the time drawing nigh. He would be buried in Canaan, not because Canaan was the land of his nativity, but in faith, because it was the land of promise, which he desired thus, as it were to keep possession of 'till the time should come when his posterity should be masters of it: and because it was a type of heaven, that better country, which he was in expectation of. When this was done, Israel bowed himself upon the bed's head - Worshipping God, as it is explained, Heb 11:21, giving God thanks for all his favours, and particularly for this, that Joseph was ready, to put his hand upon his eyes. Thus they that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies.

The perils of his birth and infancy, ver. 1 - 4. His preservation through those perils, and the preferment of his childhood and youth, ver. 5 - 10. The pious choice of his riper years, which was to own the people of God, He offered them his service, so they would have accepted it, ver. 11 - 14. He retired, that he might reserve himself for farther service, ver. 15 - 22. The dawning of the day of Israel's deliverance, ver. 23 - 25. And there went a man - Amram, from the place of his abode to another place. A daughter - That is, grand - daughter of Levi. Bare a son - It seems just at the time of his birth that cruel law was made for the murder of all the male - children of the Hebrews, and many no doubt perished by the execution of it. Moses's parents had Miriam and Aaron, both elder than he, born to them before that edict came out. Probably his mother had little joy of her being with child of him, now this edict was in force. Yet this child proves the glory of his father's house. Observe the beauty of providence: just when Pharaoh's cruelty rose to this height, the deliverer was born. She hid him three months - In some private apartment of their own house, though probably with the hazard of their lives had he been discovered. It is said, <cite>Heb 11:23</cite>. That Moses's parents hid him by faith: some think they had a special revelation that the deliverer should spring from their loins; however, they believed the general promise of Israel's preservation, and in that faith hid their child. And when she could no longer hide him, she put him in an ark of bulrushes - By the river side. God put it into their hearts to do this, to bring about his own purposes: that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance, a specimen might be given of the deliverance of God's church. And the daughter of Pharaoh came - Providence brings no less a person than Pharaoh's daughter just at that juncture, guides her to the place where this poor infant lay, inclines her heart to pity it, which she dares do, when none else durst.

Wherefore shouldst thou press thy petition any farther, when it is already granted? Moses has something else to do besides praying, he is to command the hosts of Israel. Speak to them that they go forward - Some think Moses had prayed not so much for their deliverance, he was assured of that; as for the pardon of their murmurings, and God's ordering them to go forward, was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand, or to the left; no, saith God, speak to them to go forward, directly to the sea - side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling. The angel of God - Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide; there was no danger of missing their way through the sea, and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey, just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament. An instance of God's almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over.

He that designed only the burning of thorns might become accessary to the burning of corn, and should not be held guiltless. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. It will make us very careful of ourselves, if we consider that we are accountable not only for the hurt we do, but for the hurt we occasion through inadvertency. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse - keeper to be preserved, or cattle to a farmer to be fed upon a valuable consideration, and a special confidence reposed in the person they are lodged with; in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to his trust must be compelled to make satisfaction. If a man (suppose) lent his team to his neighbour, if the owner were with it, or were to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of it: but if the owner were so kind to the borrower as to lend it him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Learn hence to be very careful not to abuse any thing that is lent to us; it is not only unjust but base and disingenuous, we should much rather chuse to lose ourselves, than that any should sustain loss by their kindness to us. If the father refused, he shall pay money - This shews how ill a thing it is, and by no means to be allowed, that children should marry without their parents consent: even here where the divine law appointed the marriage, both as a punishment to him that had done wrong, and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.

According to the seed - That is, according to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return. Fifty - shekels - Not to be paid yearly, 'till the year of jubilee, but once for all, as is most probable, Because here is no mention of any yearly payment, but only of one payment. Because it is probable that lands were moderately valued, that men might be rather encouraged to make such vows, than deterred by excessive impositions. But if this were yearly rent, it was an excessive rate, and much more than the land ordinarily yielded. For an omer is but the tenth part of an ephah, about a pottle of our measure, which quantity of seed would not extend very far, and in some lands would yield but an inconsiderable crop, especially in barley, which was cheaper than wheat and which for that reason, among others, may be mentioned rather than wheat. From the year of jubilee - That is, immediately after the year of jubilee is past. According to thy estimation - Now mentioned, of fifty shekels for an omer of barley seed. It shall stand - That is, that price shall be paid without diminution. After the jubilee - That is, some considerable time after. The defalcation from the full price of fifty shekels shall be more or less as the years are more or fewer. If he will not redeem it - When the priest shall set a price upon it, and offer it to him in the first place to redeem it: or, rather and, for this seems to be added by way of accumulation, if he, that is, the priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and have sold the field to another man - He shall for ever lose the benefit of redemption. When it goeth out - That is, out of the possession of the other man to whom the priest sold it. The possession shall be the priests - For their maintenance.

Chapter XIII The sending of the spies into Canaan, ver. 1 - 17. The instructions given them, ver. 18 - 20. Their journey and return, ver. 21 - 25. Their report, ver. 26 - 33. Speak unto Moses - In answer to the peoples petition about it, as is evident from Deu 1:22. And it is probable, the people desired it out of diffidence of God's promise. A ruler - A person of wisdom and authority. Oshea - Called also Joshua, Nu 13:16. Of Joseph - The name of Joseph is elsewhere appropriated to Ephraim, here to Manasseh; possibly to aggravate the sin of the ruler of this tribe, who did so basely degenerate from his noble ancestor. Jehoshua - Oshea notes a desire of salvation, signifying, Save we pray thee; but Jehoshua, or Joshua, includes a promise of salvation, He will save. So this was a prophecy of his succession to Moses in the government, and of the success of his arms. Joshua is the same name with Jesus, of whom Joshua was a type. He was the Saviour of God's people from the powers of Canaan, Christ from the powers of hell. Southward - Into the southern part of Canaan, which was the nearest part, and the worst too, being dry and desert, and therefore fit for them to enter and pass through with less observation. Into the mountain - Into the mountainous country, and thence into the valleys, and so take a survey of the whole land. What it is - Both for largeness, and for nature and quality. In tents - As the Arabians did; or in unwalled villages, which, like tents, are exposed to an enemy. Fat - Rich and fertile. Zin - In the south of Canaan, differing from the wilderness of Sin, which was nigh unto Egypt. To Hamath - From the south they passed through the whole land to the northern parts of it; Rehob was a city in the north - west part, Hamath, a city in the north - east. By the south - Moses having described their progress from south to north, more particularly relates some memorable places and passages. They came - Heb. He came, namely, Caleb, as appears from Jos 14:9,12,14.

Therefore they mention them, though they were not Canaanites. In the mountains - In the mountainous country, in the south - east part of the land, so that you cannot enter there without great difficulty, both because of the noted strength and valour of those people, and because of the advantage they have from the mountains. By the sea - Not the mid - land sea, which is commonly understood by that expression, but the salt or dead sea, as appears, Because it is that sea which is next to Jordan, Because the Canaanites dwelt principally in those parts, and not near the mid - land sea. So these guard the entrance on the east - side, as the others do on the south. Caleb - Together with Joshua, as is manifest from Nu 14:6,7,30, but Caleb alone is here mentioned, possibly because he spake first and most, which he might better do, because he might be presumed to be more impartial than Joshua, who being Moses's minister might be thought to speak only what he knew his master would like. Stilled the people - Which implies either that they had began to murmur, or that by their looks and carriage, they discovered the anger which boiled in their breasts. Before Moses - Or, towards Moses, against whom they were incensed, as the man who had brought them into such sad circumstances. Let us go up and possess it - He does not say, Let us go up and conquer it. He looks on that to be as good as done already: but, Let us go up and possess it! There is nothing to be done, but to enter without delay, and take the possession which our great Lord is now ready to give us! Thus difficulties that lie in the way of salvation, vanish away before a lively faith. The men - All of them, Joshua excepted. Stronger - Both in stature of body and numbers of people. Thus they question the power, and truth, and goodness of God, of all which they had such ample testimonies.

We should never take any thing to ourselves in war or trade, of which we cannot in faith consecrate a part to God, who hates robbery for burnt - offerings. But when God has remarkably preserved and succeeded us, he expects we should make some particular return of gratitude to him.

Greater - In number and strength and valour. Bare thee - Or, carried thee, as a father carries his weak and tender child in his arms, through difficulties and dangers, gently leading you according as you are able to go, and sustaining you by his power and goodness. Ye did not believe the Lord - So they could not enter in, because of unbelief. It was not any other sin shut them out of Canaan, but their disbelief of that promise, which was typical of gospel grace: to signify that no sin will ruin us but unbelief, which is a sin against the remedy; and therefore without remedy. Your words - That is to say, your murmurings, your unthankful, impatient, distrustful and rebellious speeches. Save Caleb - Under whom Joshua is comprehended, though not here expressed, because he was not now to be one of the people, but to be set over them as a chief governor. For your sakes - Upon occasion of your wickedness and perverseness, by which you provoked me to speak unadvisedly. Who standeth - Who is now thy servant. As bees - As bees which being provoked come out of their hives in great numbers, and with great fury pursue their adversary and disturber.

By temptations - Temptations is the general title, which is explained by the following particulars, signs, and wonders, &c. which are called temptations, because they were trials both to the Egyptians and Israelites, whether they would be induced to believe and obey God or no. By terrors - Raised in the minds of the Egyptians, or, by terrible things done among them. In his sight - Keeping his eye fixed upon him, as the father doth on his beloved child. This is the law - More punctually expressed in the following chapter, to which these words are a preface.

The God of heaven is truly and earnestly desirous of the salvation of poor sinners. He has given abundant proof that he is so: he gives us time and space to repent; by his mercies invites us to repentance, and waiteth to be gracious: has sent his son to redeem us, published a general offer of pardon, promised his spirit to those that pray for him; and has said, yea and sworn, that he hath no pleasure in the death of a sinner!

Nor is it necessary for us to know: they for whom this law was intended, undoubtedly understood it. The father - Because this was a reproach to his family, and to himself, as such a miscarriage of his daughter would have been ascribed to his evil education. She cried not - And therefore is justly presumed to have consented to it. Even so - Not an act of choice, but of force and constraint. The damsel cried - Which is in that case to be presumed; charity obliging us to believe the best, 'till the contrary be manifest. Fifty shekels - Besides the dowry, as Philo, the learned Jew notes, which is here omitted, because that was customary, it being sufficient here to mention what was peculiar to this case. His wife - If her father consented to it. Take - To wife. So this respects the state, and the next branch speaks of the act only.

Chapter VI Directions given to Joshua concerning Jericho, ver. 1 - 5. The people compass the city seven days, ver. 6 - 14. The taking it, with the charge to destroy it utterly, ver. 15 - 21. The preservation of Rahab and her relations, ver. 22 - 25. A curse pronounced on any that should rebuild it, ver. 26, 27. Round about the city once - At a convenient distance, out of the reach of their arrows. Six days - Every day once. This and the following course might seem ridiculous and absurd, and is therefore prescribed by God, that they might learn to take new measures of things, and to expect success not from their own valour, or skill, but merely from God's appointment and blessing; and in general, not to judge of any of God's institutions by mere carnal reason, to which divers of their ceremonies would seem no less foolish than this action. The wall - Not all of it; which was unnecessary, and might have given the people better opportunity of escaping, but only a considerable part of it, where the Israelites might fitly enter: for Rahab's house was not overthrown, ver.22. Flat - Heb. under it, it was not battered down with engines which would have made part of it fall out of its place; but it fell of its own accord, and therefore in the place it did formerly stand in. God chose this way, to try the faith and obedience of the people: whether they would observe a precept, which to human policy seemed foolish, and believe a promise, which seemed impossible to be performed: whether they could patiently bear the reproaches of their enemies, and patiently wait for the salvation of God. Thus by faith, not by force, the walls of Jericho fell down. Of rams horns - Of the basest matter, and the dullest sound, that the excellency of the power might be of God. Him that is armed - God would have them armed both for the defense of themselves and the ark, in case the enemies should make a sally upon them, and for the execution of the Lord's vengeance upon that city. The rereward - Which being opposed to the armed men, may seem to note the unarmed people, who were desirous to be spectators of this wonderful work.

Chapter XII The conquests of Israel, under Moses, ver. 1 - 6. Under Joshua, ver. 7 - 24. Plain on the east - On the east of Jordan, called the plain, Deut 1:1. Middle of the river - It is not unusual even among us, for a river to be divided between two lords, and for their territories or jurisdictions to meet in the middle of the river: and besides, here is a very particular reason for this expression, because the city Ar, which was no part of Sihon's dominions, but belonged to the Moabites, Deut 2:9,18, was in the middle of the river Arnon, Deut 2:36 3:16, and therefore the middle of the river is properly here mentioned, as the bound of Sihon's dominion on that side. Half Gilead - Heb. and the half Gilead, that is, half of the country of Gilead; this doth not denote the bound from which his dominion began, but the country, over which his dominion was, which began at Arnon, and took in half Gilead, and ended at Jabbok, beyond which was the other half of Gilead which belonged to Og. On the east - Which words describe the situation not of the sea of Cinneroth, which was part of the western border of Sihon's dominion, but of the plain, which is here said to lie eastward from the sea of Cinneroth, and also eastward from the salt sea. And this was indeed the situation of the plains of Moab, which are here spoken of; they lay between the two seas, that of Cinneroth and the salt sea, and eastward to them both. Sea of the plain - The salt sea was a famous plain, pleasant and fruitful, before it was turned into a sea. Ashtaroth and Edrei - Sometimes at the one, sometimes at the other city; both being his royal mansions. But Israel made one grave serve him, who could not be contented with one palace. Smile - Fresh mercies must not drown the remembrance of former mercies: nor must the glory of the present instruments of good to the church, diminish the just honour of those that went before them. Joshua's services were confessedly great. But let not those under Moses be forgotten. Both together proclaim God to be the Alpha and Omega of his peoples salvation.

In fixing the very place, she gave him a sign, which might confirm his faith, when he came to engage. I will not go - His offer to go with her, shews the truth of his faith, for which he is praised, Heb 11:32, but his refusal to go without her, shews the weakness of his faith, that he could not trust God's bare word, as he ought to have done, without the pledge of the presence of his prophetess. Ten thousand at his feet - That is, who followed him; possibly he intimates that they were all foot - men; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera's great host. Heber - The husband of Jael. Of Hobab - Called also Jethro. The Kenites - From the rest of his brethren, who lived in the wilderness of Judah. His tent - That is, his dwelling, which probably was in tents, as shepherds used. They - That is, this people dwelling there, or his spies. Up - Heb. arise, delay not. If we have ground to believe, that God goes before us, we may well go on with courage and cheerfulness. Gone before thee - Namely, as general of thine army, to fight for thee. Went down - He doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might he more glorious. Discomfited - With great terror and noise, as the word signifies, probably with thunder and lightning, and hail - stones, poured upon them from heaven, as is implied, chap.5:20. Edge of the sword - That is, by the sword of Barak and his army, whose ministry God used; but so, that they had little else to do, but to kill those whom God by more powerful arms had put to flight. On his feet - That he might flee away more secretly in the quality of a common soldier, whereas his chariot would have exposed him to more observation. Left - In the field; for there were some who fled away, as Sisera did. The tent of Jael - For women had their tents apart from their husbands.

He went - Without his wife. It were well for us, if the unkindnesses we meet with from the world, and our disappointments therein has this good effect on us, to oblige us to return by faith and prayer, to our heavenly father's house. Was given - By her father. Whom he had used - That is, to the chief of the bride - men, to whom he had shewed most respect and kindness.

Chapter XIX The adultery of the Levite's concubine, ver. 1, 2. The reconciliation to her, and entertainment at her father's, ver. 3 - 9. His journey homeward as far as Gibeah, ver. 10 - 15. An Ephraimite takes him in, ver. 16 - 21. The men of Gibeah assault the house, ver. 22 - 24. They force his concubine to death, ver. 25 - 28. He sends notice of it to all the tribes of Israel, ver. 29, 30 A. concubine - Heb. a wife, a concubine, that is, such a concubine as was also his wife: called a concubine, only because she was not endowed. Perhaps he had nothing to endow her with, being himself only a sojourner. Against him - That is, against her faith given to him. Went away - Either for fear of punishment; or, because her heart was alienated from him; wherein not only she sinned, but her father by connivance at her sin, and neglect of just endeavours for her reconciliation to her husband. Friendly - To offer her pardon and reconciliation. A stranger - That is, of a strange nation: which the Canaanites possess; for though the city Jerusalem had been taken by Caleb, chap.1:8, yet the strong fort of Zion was still in their hands, whence it is likely they did much molest, and afterwards by God's permission, drive out the Israelites who dwelt there. To lodge - Though they were soft and effeminate in other respects, yet they were hard - hearted to strangers, and at that time there were no public - houses in that country. Ephraim - Whence also the Levite was, which enclined him to shew the more kindness to his country - man. Benjamites - This was indeed one of the cities belonging to the priests; but the cities which were given to the priests, and whereof they were owners, were not inhabited by the priests or Levites only, especially at this time when they were but few in number, but by many other persons of different professions. House of the Lord - Which was in Shiloh. Thither he went, either because he lived there, for that was in the tribe of Ephraim; or, rather, because he would there offer prayers and praises, and sacrifices to God, for his mercy in reconciling him and his wife. Let all, &c.

Whenever be looked upon it, it would be a support to his faith, by reminding him of what God had already done. To Achish - A strange action; but it must be considered, that Saul's rage was so great, his power also, and diligence in hunting after him that he despaired of escaping any other way: and a desperate disease, produceth a desperate remedy. The king elect is here an exile: anointed to the crown, and yet forced to run his country. So do God's providences sometimes run counter to his promises, for the trial of our faith, and the glorifying his name in accomplishing his counsels, notwithstanding the difficulties that lie in the way. King of the land - Of Canaan. They call him king, either more generally for the governor, the most eminent captain and commander, or, as the king elect, the person designed to be king: for, by this time, the fame of Saul's rejection, and David's destination to the kingdom, was got abroad among the Israelites, and from them, probably to the Philistines. Did they not sing, &c. - And therefore consider what to do; and now our great enemy is in thy hand, be sure thou never let him go alive. Was afraid - Lest either their revenge or policy should prompt them to kill him. Perhaps he was the more apprehensive, because he wore Goliath's sword, which was probably well known at Gath. He now learned by experience what he afterward taught us, Psal 118:9. It is better to trust in the Lord, than to put any confidence in princes. Mad men - It is highly probable, Achish was aware, that this madness was counterfeit. But being desirous to preserve David, he speaks as if he thought it real. Chapter XXII

And surely, that necessity which dispenseth with God's positive commands, might dispense with the husband's right, in this case. Bottles - Casks or rundlets. Enemies of David - That is, unto David himself. But because it might seem ominous to curse himself, therefore instead of David, he mentions David's enemies. But is this the voice of David Can he speak so unadvisedly with his lips Has he been so long in the school of affliction, and learned no more patience therein Lord, what is man And what need have we to pray, lead us not into temptation. And said, &c. - Impute Nabal's sin to me, and if thou pleasest, punish it in me, who here offer myself as a sacrifice to thy just indignation. This whole speech of Abigail shews great wisdom, by an absolute submitting to mercy, without any pretence of justification, of what was done, (but rather with aggravation of it) she endeavours to work upon David's generosity, to pardon it. And there is hardly any head of argument, whence the greatest orator might argue in this case, which she doth not manage to the best advantage. Nabal is his name - Nabal signifies a fool. As Nabal - Let them be as contemptible as Nabal is, and will be for this odious action; let them be as unable to do thee any hurt as he is; let them be forced to yield to thee, and implore thy pardon, as Nabal now doth by my mouth: let the vengeance thou didst design upon Nabal and his family fall upon their heads, who, by their inveterate malice against thee, do more deserve it than this fool for this miscarriage; and much more than all the rest of our family, who, as they are none of thine enemies, so they were in way guilty of this wicked action. And therefore spare these, and execute thy vengeance upon more proper objects. Blessing - So a gift or present is called here, and elsewhere; not only because the matter of it comes from God's blessing; but also because it is given with a blessing, or with a good will. Unto the young men - As being unworthy of thine acceptance or use. The trespass - That is, which I have taken upon myself, and which, if it be punished, the punishment will reach to me.

The princes of the Philistines object against David's going with them to the battle, ver. 1 - 5. He is dismissed by Achish, ver. 6 - 11. With Achish - As the life - guard of Achish. Achish being, as it seems, the general of the army. The princes - The Lords of the other eminent cities, who were confederate with him in this expedition. These days or years - That is, did I say days I might have said years. He hath now been with me a full year and four months, chap.27:7, and he was with me some years ago, 1Sam 21:10, and since their time hath been known to me. And it is not improbable, but David, after his escape from thence, might hold some correspondence with Achish, as finding him to be a man of a more generous temper than the rest of the Philistines, and supposing that he might have need of him for a refuge, in case Saul continued to seek his life. Since he fell - Revolted, or left his own king to turn to me. Make this fellow - Herein the wise and gracious providence of God appeared, both in helping him out of these difficulties, out of which no human wit could have extricated him, but he must have been, an ungrateful person either to the one or the other side, and moreover in giving him the happy opportunity of recovering his own, and his all from the Amalekites, which had been irrecoverably lost, if he had gone into this battle. And the kindness of God to David was the greater, because it had been most just for God to have left David in those distresses into which his own sinful counsel had brought him. These men - That is, of these our soldiers, they speak according to the rules of true policy; for by this very course, great enemies have sometimes been reconciled together. David said &c. - This was deep dissimulation and flattery, no way to be justified. None knows, how strong a temptation they are in to compliment and dissemble, which they are in who attend great men. Angel of God - In whom nothing is blame - worthy.

Chapter XIX Joab prevails on David to refrain, ver. 1 - 8. He is brought back to his kingdom by the men of Judah, ver. 9 - 15. Pardons Shimei, ver. 16 - 23. Restores to Mephibosheth his estate, ver. 24 - 30. Barzillai is dismissed, and his son taken into David's service, ver. 31 - 40. The Israelites expostulate with the men of Judah, ver. 41 - 43. By stealth - Not openly and triumphantly, as conquerors use to do; but secretly, as if they were afraid and ashamed, lest David should see them, and look upon them with an evil eye, as those that had an hand in killing of his beloved son. Hast shamed - By disappointing their just hopes of praises and rewards, and by requiting them with contempt and tacit rebukes. Pleased thee - This is not be understood as exactly true; but David's carriage gave too much colour to such a suggestion; and such sharpness of speech was in a manner necessary to awaken the king out of his lethargy, and to preserve him from the impendent mischiefs. At strife - Quarrelling one with another as the authors or abettors of this shameful rebellion, and discoursing privately and publickly of David's high merits, which God, being now reconciled to David, brings afresh to their memories. Now therefore - The people of Israel speak thus to the elders of Israel, as appears by comparing this verse with the next. Seeing their designs for Absalom disappointed, they now repented of that undertaking, and were willing to testify so much by their forwardness to bring back David, and re - establish him. Judah - Who being the abettors of Absalom's rebellion, despaired of pardon, and therefore were backward to promote the king's restoration. His house - Even to Mahanaim, where now the king's house and family is. Of Joab - Who, besides his other crimes, had lately exasperated the king by his murder of Absalom, contrary to David's express command. And therefore the king having now the opportunity of another person who had a greater interest than Joab, gladly complies with it, that so he might both chastise Joab for his faults, and rescue himself from the bondage in which Joab had hitherto held him. He bowed - David by this prudent and kind message and his free offer of pardon.

Went forth - To meet and salute Amasa, who was coming towards him to do him honour. It fell - Things having (it is likely) been so contrived by Joab, that upon the least motion of his body, his sword should drop out, and he might take it up without raising Amasa's suspicion. Beard - As the manner of ancient times was, when they saluted one another. The sword - Which falling out, as it seemed, casually, he supposed that Joab intended only to put it into its scabbard, and therefore took no care to defend himself against the stroke. So Joab - Who now boldly resumed his former place, and marched in the head of the army. It is not strange, that Amasa's soldiers did not fight to revenge his death; partly, because not many of them were yet come up, as the following verses shew; and partly, because Joab's interest and authority with the military - men was very great; especially, with David's guards, who were here present, and who had no kindness for Amasa, as having been the general of the rebellious army; and, as they might think, not fit to be put into a place of so great trust. One - Left there on purpose to deliver the following message. Favoureth Joab - He that would have Joab to be general, rather than such a perfidious rebel as Amasa. For David - He that wisheth David good success against Sheba, and against all rebels. Stood still - Wondering at the spectacle, and enquiring into the author and occasion of it. Removed - Perceiving, that it both incensed them against Joab and hindered the king's service. Cast a cloth upon him - But the covering of blood with a cloth cannot stop its cry to God for vengeance. He - Sheba, who marched from tribe to tribe to stir them up to sedition. Abel - Unto Abel - beth - maachah, as this place is called here in the Hebrew text, ver.15, to distinguish it from other Abels; and to signify, that this was that Abel which was in the northern border of Canaan towards that part of Syria called Maachah, 2Sam 10:8.

And God's providing for his prophet, first, by an unclean bird, and then by a Gentile, whom the Jews esteemed unclean, was a presage of the calling of the Gentiles, and rejection of the Jews. So Elijah was the first prophet of the Gentiles. Commanded - Appointed or provided, for that she had as yet no revelation or command of God about it, appears from ver.12. She said - Therefore though she was a Gentile, yet she owned the God of Israel as the true God. Two sticks - A few sticks, that number being often used indefinitely for any small number. And die - For having no more provision, we must needs perish with hunger. For though the famine was chiefly in the land of Israel, yet the effects of it were in Tyre and Sidon, which were fed by the corn of that land. But what a poor supporter was this likely to be who had no fuel, but what she gathered in the streets, and nothing to live upon herself, but an handful of meal and a little oil! To her Elijah is sent, that he might live upon providence, as much as he had done when the ravens fed him. But make, &c. - This he requires as a trial of her faith, and obedience, which he knew God would plentifully reward; and so this would be a great example to encourage others to the practice of the same graces. The barrel, &c. - The meal of the barrel So the cruse of oil for the oil of the cruse. Many days - A long time, even above two years, before the following event about her son happened. And surely the increase of her faith to such a degree, as to enable her thus to deny herself and trust the promise, was as great a miracle in the kingdom of grace, as the increase of her oil in the kingdom of providence. Happy are they who can thus against hope believe and obey in hope. Wasted not - See how the reward answered the service. She made one cake for the prophet and was repaid with many for herself and her son. What is laid out in charity is set out to the best interest, an upon the best securities. No breath - That is, he died.

She stood - The relation seems to be a little perplexed, but may be thus conceived. It is in this verse recorded in the general, that the prophet sent Gehazi to call her, and that she came to him upon that call: then follows a particular description of the whole business, with all the circumstances, first, of the message with which Gehazi was sent when he went to call her, and of her answer to that message, ver.13, and of Gehazi's conjecture thereupon, ver.14, and then of her coming to the prophet at his call: which is there repeated to make way for the following passages. I dwell - I live among my kindred and friends; nor have I any cause to seek relief from higher powers. He said - Hast thou observed any thing which she wants or desires For the prophet kept himself much in his chamber, whilst Gehazi went more freely about the house, as his occasions led him. Do not lie - Do not delude me with vain hopes. She could not believe it for joy. Time of life - See note on Gen 18:10. Bed of the man of God - Being apt to believe, he that so soon took away what he had given, would restore what he had taken away. By this faith women received their dead raised to life. In this faith she makes no preparation for the burial of her child, but for his resurrection. New moon, &c. - Which were the usual times in which they resorted to the prophets for instruction. It shall be well - My going will not be troublesome to him, nor prejudicial to thee or me. It is - So it was in some respects, because it was the will of a wise and good God, and therefore best for her. When God calls away our dearest relations by death, it becomes us to say, it is well both with us and them. It is well, for all is well that God doth: all is well with them that are gone, if they are gone to heaven. And all is well with us that stay behind, if by the affliction we are furthered in our way thither. The feet - She fell at his feet and touched them, as a most humble and earnest supplicant.

When we read their entry into Canaan, under Hoshea the son of Nun, who would have thought, that such would be their exit, under Hoshea, the son of Elah Yet we find St. James writing to the twelve tribes scattered abroad. So that tho' we never read of the return of those that were carried captive, nor have any ground to believe, that they still remain a distinct body in some remote corner of the world, yet a remnant of them did escape, and will remain 'till all Israel shall be saved. Did secretly - This belongs, either, To their gross idolatries, and other abominable practices, which they were ashamed to own before others; or, to the worship of calves: and so the words are otherwise rendered; they covered things that were not right towards the Lord: they covered their idolatrous worship of the calves, with fair pretences of necessity, the two kingdoms being now divided, and at enmity; and of their honest intention of serving the true God, and retaining the substance of the Jewish religion.

Chapter XXIV Judah severely punished, ver. 1 - 4. Jehoiakim dies, ver. 5 - 6. Nebuchadnezzar's conquests, ver. 7. The wicked reign of Jehoiachin, ver. 8, 9. Nebuchadnezzar takes Jerusalem and carries the people captive, ver. 10 - 16. The wicked reign of Zedekiah, ver. 17 - 20. Bands - For Nebuchadnezzar's army was made up of several nations, who were willing to fight under the banner of such a puissant and victorious emperor. The sins - Properly and directly for their own sins, and occasionally for the sins of Manasseh, which had never been charged upon them, if they had not made them their own by their repetition of them. With his fathers - But it is not said, he was buried with them. No doubt the prophecy of Jeremiah was fulfilled, that he should not be lamented as his father was, but buried with the burial of an ass. Came not - In this king's days. He could not now come to protect the king of Judah, being scarce able to defend his own kingdom. To reign - In his eighth year he began to reign with his father, who made him king with him as divers other kings of Israel and Judah had done in times of trouble; and in his eighteenth year he reigned alone. Went out - Yielded up himself and the city into his hands; and this by the counsel of Jeremiah, and to his own good. His reign - Of Nebuchadnezzar's reign; as appears by comparing this with chap.25:8, and because Jehoiachin reigned not half a year. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour and success. But wanting the faith and piety of an Israelite, he had not the resolution of a man. Vessels - The most and choicest of them, by comparing this with chap.25:14,15. Solomon made - Though the city and temple had been rifled more than once both by the kings of Egypt and Israel, and by the wicked kings of Judah; yet these golden vessels were preserved from them, either by the case of the priests, who hid them; or by the clemency of the conquerors, or by the special providence of God, disposing their hearts to leave them.

Chapter IV The adversaries, not being allowed to build with them, endeavour to hinder the work, ver. 1 - 5. They falsely accuse them to Artaxerxes, ver. 6 - 16. Who thereupon orders the work to be stopt, ver. 17 - 22. It is stopt, ver. 23, 24. The adversaries - The Samaritans. The relicks of the ten tribes, and the foreigners who had joined with them. With you - This they spake not sincerely, but that by this conjunction with them, they might pry into their counsels, and thereby find some matter of accusation against them. We seek - For so they did, though in a mongrel way, 2Kings 17:26, &c. Esarhaddon - Son of Sennacherib, and after him king of Assyria, who brought or sent these persons hither, either, in the day's of Salmanasar, who reigned in Assyria but eight years before Esarhaddon; and so Esarhaddon might be one of his commanders, and the man by whom that colony was sent. Or, in the reign of Esarhaddon, who sent this second colony to strengthen the first. With us - As being of another nation and religion, and therefore not concerned in Cyrus's grant, which was confined to the Israelites. Take heed, whom you go partners with, and on whose hand you lean. While we trust God with an absolute confidence, we must trust men with a prudent caution. Cyrus - For though Cyrus still favoured the Jews, yet he was then diverted by his wars, and his son Cambyses was left his vice - roy, who was a wicked prince, and an enemy to the Jews. Until - Heb. and until, &c. not only in the reign of Cyrus but also of Cambyses, and of the magician, after whom was Darius. Ahasuerus - A common name to divers kings of Persia. Cambyses the son and successor of Cyrus, was known to be no friend to the Jewish nation. Artaxerxes - Cambyses, called by his Chaldee name, Ahashuerus, ver.6, and here by his Persian name, Artaxerxes: by which he is here called in the inscription of this letter, because so he was called by himself, and others in the letters written either by him; or to him. Interpreted - It was written in the Chaldee or Syrian language, and in the Syrian character: for sometimes the Chaldee or Syrian words are written in the Hebrew character.

Gates - The gates of the city; not daring to trust the common porters, he commits the charge of them upon the sabbath - days, to the Levites, to whom the care of sanctifying the sabbath did properly belong. Mercy - Whereby he intimates, that though he mentioned his good - works, as things wherewith God was well - pleased, and which he had promised to reward, yet he neither did, nor durst trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed God's infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds. Cursed - Caused them to be excommunicated and cast out of the society of God's people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a plain law of God, and to their own late solemn covenants. Smote - I caused to be beaten with stripes, according to the law, Deut 25:2, such whose faults were most aggravated; to whom he added this punishment over and above the former. Plucked off - Or, shaved them. The hair was an ensign of liberty among the eastern nations; and baldness was a disgrace, and token of slavery and sorrow. And one, &c. - Said by Josephus to be that Manasses, who by Sanballat's interest procured liberty to build the Samaritan temple in mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves, and with, or after them, others of the people in the same or like circumstances. Chased - From my presence and court, from the city and temple, and from the congregation and church of Israel. For good - This may well be the summary of our petitions. We need no more to make us happy but this.

Brethren - Friends; for though Eliphaz only had spoken, the other two shewed their approbation of his discourse. Deceitfully - Adding to the afflictions which they said they came to remove. And it is no new thing, for even brethren to deal deceitfully. It is therefore our wisdom to cease from man. We cannot expect too little from the creature, or too much from the creator. Which - Which in winter when the traveller neither needs nor desires it, are full of water congealed by the frost. Snow - Under which the water from snow, which formerly fell, and afterward was dissolved, lies hid. So he speaks not of those brooks which are fed by a constant spring, but of them which are filled by accidental falls of water or snow. Warm - When the weather grows milder. Hot - In the hot season, when waters are most refreshing and necessary. Perish - They are gone out of their channel, flowing hither and thither, 'till they are quite consumed. Tema - This place and Sheba were both parts of the hot and dry country of Arabia, in which waters were very scarce, and therefore precious and desirable, especially to travellers. Companies - Men did not there travel singly, as we do, but in companies for their security against wild beasts and robbers. Hoped - They comforted themselves with the expectation of water. Ashamed - As having deceived themselves and others. We prepare confusion for ourselves, by our vain hopes: the reeds break under us, because we lean upon them. Nothing - You are to me as if you had never come to me; for I have no comfort from you. Afraid - You are shy of me, and afraid for yourselves, lest some further plagues should come upon me, wherein you for my sake, should be involved: or, lest I should be burdensome to you. Did I say - Give me something for my support or relief. You might have at least given me comfortable words, when I expected nothing else from you. Deliver - By the force of your arms, as Abraham delivered Lot. Redeem - By price or ransom. Teach - Convince me by solid arguments. I will - I will patiently hear and gladly receive your counsels. Forcible - The words of truth have a marvellous power.

Hope - Whose wealth and outward glory, the matter of his hope, and trust, shall be cut off suddenly and violently taken away from him. Web - Which tho' it be formed with great art and industry, is easily swept down, or pulled in pieces. House - He shall trust to the multitude of his children and servants, and to his wealth, all which come under the name of a man's house in scripture. Hold it - To uphold himself by it. But his web, that refuge of lies, will be swept away, and he crushed in it. He - The secure and prosperous sinner may think himself wronged, when he is compared to a rush or flag. Compare him then to a flourishing and well - rooted tree. Yet even then shall he be suddenly cut off. Green - Flourisheth in the world. Before the sun - Publickly and in the view of all men. Branch - His children, who are here mentioned as additions not only to his comfort, but also to his strength and safety. Garden - A place where it is defended from those injuries to which the trees of the field are subject, and where, besides the advantages common to all trees, it hath peculiar helps from the art and industry of men. So he supposes this man to be placed in the most desirable circumstances. Heap - Of stones. This circumstance is added, to signify its firmness and strength, that it was not in loose and sandy ground, which a violent wind might overthrow, but in solid ground, within which were many stones, which its numerous and spreading roots embrace, folding and interweaving themselves about them. Seeth - The tree reacheth thither, takes the advantage of that place for the strengthening of itself. He - God, who is the saviour of good men, and the destroyer of the wicked. It - The place; to which denying him, and seeing him, are here ascribed figuratively. Not seen - He shall be so utterly extirpated and destroyed, that there shall be no memorial of him left. Behold - This is the issue of the flourishing state. This all his joy comes to. And, &c. - Out of the same earth or place shall another tree grow.

Would not - I durst not undertake to plead my cause against him; or maintain my integrity before him, because he knows me better than I know myself. Supplication - That he would judge favourably of me and my cause, and not according to the rigour of his justice. Yet - I could not believe that God had indeed granted my desire, because I am still full of the tokens of his displeasure; and therefore should conclude that it was but a pleasant dream, and not a real thing. Breaketh - Unexpectedly, violently, and irrecoverably. Cause - Not simply without any desert of his, but without any special cause of such singular afflictions; and peculiar and extraordinary guilt, such as his friends charged him with. Breath - My pains are continual, and I have not so much as a breathing time free from them. If - If my cause were to be decided by power. Is Strong - Stronger than I. Judgment - If I would contend with him in a way of right. Who - There is no superior judge that can summon him and me together. Justify - If I plead against God mine own righteousness and innocency. Perfect - If I should think myself perfect, yet I would not know, not acknowledge, my soul; I could not own nor plead before God the integrity of my soul, but would only make supplication to my judge, I would abhor, or condemn my life, I would not trust to the integrity either of my soul and heart, or of my life, so as to justify myself before the pure and piercing eyes of the all - seeing God. This - In the other things which you have spoken of God's greatness, and justice, I do not contend with you, but this one thing I do, and must affirm against you. He - God sends afflictions promiscuously upon good and bad men. Suddenly - If some common judgment come upon a people. Laugh - God will be well pleased, to see how the same scourge, which is the perdition of the wicked, is the trial of the innocent, and of their faith, which will be found unto praise and honour and glory. The earth - The dominion over it. Into - Into their power. As good men are frequently scourged, so the wicked are advanced.

Swalloweth - He is so full of rage and fury, that he not only champs his bridle, but is ready to tear and devour the very ground on which he goes. Believeth - He is so pleased with the approach of the battle, and the sound of the trumpet calling to it, that he can scarce believe his ears for gladness. Ha, ha - An expression of joy and alacrity declared by his proud neighings. Thunder - The loud and joyful clamour begun by the commanders, and followed by the soldiers when they are ready to join battle. Fly - So strongly, constantly, unweariedly, and swiftly. South - At the approach of winter, when wild hawks fly into warmer countries, as being impatient of cold. The birds of the air are proofs of the wonderful providence of God, as well as the beasts of the earth. God instances in two stately ones. Mount - Flies directly upward 'till she be out of thy sight; which no other bird can do. Her eyes - Her sight is exceeding sharp and strong, so that she is able to look upon the sun with open eyes, and to behold the smallest prey upon the earth or sea, when she is mounted out of our sight. Blood - There are divers eagles who do not feed upon carcases, but many eagles do feed on them. She - In an instant, flying thither with admirable celerity.

Chapter XXI The kings - He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than others. As rivers - Which husband - men draw by little channels into the adjacent grounds as they please. The plowing - Even their civil or natural actions, which in themselves are lawful, are made sinful as they are managed by ungodly men, without any regard to the glory of God, which ought to be the end of all our actions. Hasty - Who manages his affairs rashly. Lying tongue - By any false or deceitful words or actions. Is tossed - Is like the chaff or smoak driven away by the wind. Of them - That take those courses which will bring destruction upon them. The way - Of every man by nature. Strange - Estranged from God. Right - But he whose heart is pure, his conversation is agreeable to it. Desireth - To do mischief. No favour - He spares neither friend nor foe. The wise - The simple learn wisdom, both from the punishment of wicked men, and from the prosperity of good men. Considereth - He looks through its present glory to that ruin for which it is designed. In secret - Which makes it more acceptable. In the bosom - Secretly conveyed into the bosom. Shall remain - Shall, without repentance, be condemned to eternal death. Wine and oil - Delicious fare and luxurious feasting. Wine and oil were much used in feasts in those parts. A ransom - The wicked shall be brought into those troubles, which were designed by wicked men for the righteous: thus Haman was a ransom for Mordecai. The wise - Wise men lay up desirable treasures for their own use, and for their families. Oil is particularly mentioned, because that was a considerable part of their wealth and treasures in those countries. The strength - The strongest sorts to which the citizens trust. Killeth - Torments him to death, while he passionately desires what he sees, he shall not enjoy, and will not take pains to procure. Coveteth - Spends his whole time in vain and lazy desires. Giveth - By God's blessing upon his industry he procures enough, not only for his own support, but for the relief of others. The sacrifice - All the most costly services which they offer to God.

Whosoever shall call - Who hearing the gospel repents and believes in Christ. Delivered - Either from those outward afflictions, or which is infinitely better from eternal miseries, which will swallow up the unbelieving world; "and it will aggravate the ruin of those who perish, that they might have been saved on such easy terms." Is it then easy for a non - elect to repent and believe May he not as easily pull the sun out of the firmament In mount Zion - In the true church typified by Zion. Jerusalem - In mystical Jerusalem, the church and the city of the Messiah. Deliverance - Temporal and eternal. Shall call - To believe in Christ, and by him to wait for eternal life.

Shall be turned - They turned the cup of pleasure about, God will carry the cup of indignation about also, and make them drink deep of it. Shameful spewing - Thou shalt be as much loathed as a shameful drunkard is in his vomit. The violence - The violence thou hast done to Judea shall overwhelm thee. The spoil of brass - Such spoil as by hunters is made among wild beasts, when they endeavour to destroy the whole kind. The Lord - He is Jehovah, the fountain of being, life, power, and salvation to his people. Keep silence - Fear, submit, and depend on him; let his enemies be silent, reverence, hope, pray and wait for him, who will arise and have mercy on them, who will make it to be well with the righteous, and ill with the wicked, who will fully and satisfactorily solve the doubts, and unfold the riddles of his providence.

Chapter III Habakkuk begs of God to succour his people, ver. 1, 2. He calls to mind God's former appearances for his people, ver. 3 - 15. He encourages himself to trust in God, ver, 16 - 19. Upon Sigionoth - A musical instrument. Thy speech - In answer to the inquiry made chap.1:13,14. Was afraid - Trembled at what thou speakest. In the midst of the years - Even before the seventy years are expired. Make known - Thy truth, wisdom, power, and compassion. God - The God of our fathers, discovered himself from Teman, a mountain not far from mount Sinai, where the law was given. Paran - Near Sinai. His glory - This the prophet mentions as a support of his faith, that God so gloriously appeared among their fathers. Full of his praise - Of works which were worthy of all praise. As the light - Pure, clear as the sun, but much more dazzling. His hand - The face of Moses shined; the face, yea, hands of our God, shine with glorious light. There - In that light wherewith he appeared. The hiding - Which discovered much of it, but hid much more; it was light inaccessible. Before him - When God was leading the Israelites out of Egypt, he made the pestilence go before him, so preparing room for his people. He stood - Gave his presence with Joshua, as one that stood by while the work was done. The land - The promised land. He beheld - Looked with a frowning countenance. Drove asunder - Cast them out, his eye did this, for he looked on them, and did this. His ways - The wisdom, goodness, justice, holiness, and power of God, which he shews in governing his people. The tents - The people that dwelt in them. Arabia - Near whose borders Israel marched. In affliction - In fear and pain, lest that mighty people should fall on them. The curtains - Those that dwelt within them; these people dwelt in tents, which were made up on the sides with curtains. The sea - The Red Sea. Ride - As a general in the head of his army. Upon thine horses - Alluding to the manner of men. Salvation - No; but he came to save his people. Thy bow - One part of armour is put for the whole.

I have removed - I have pardoned the iniquity of this land at once. The temple, founded on such a corner - stone, guarded and watched over by all - seeing Providence, is the blessing and honour of that people, whose sins are all forgiven. In that day - Of removing the sins of my people. Shall ye call - Ye shall invite one another to refresh yourselves with the sweet fruit of the vine and fig - tree. When iniquity is taken away, we receive precious benefits from our justification, more precious than the fruits of the vine or fig - tree. And we repose ourselves in sweet tranquillity, being quiet from the fear of evil.

Thy king - The Messiah. He is just - The righteous one, who cometh to fulfil all righteousness. Having salvation - To bestow on all that believe in him. I will cut off - When the Messiah comes and sets up his kingdom, he will need no external force. Neither chariot, bow nor sword, brought salvation to him, neither shall they be mentioned in the day of his conquest. The heathen - The Heathens through him shall be reconciled unto God, and one another, Eph 2:17. From the river - From Euphrates to the utmost end of Canaan, to the Mediterranean sea; a type of all the world, which was in due time to be the inheritance of Christ. As for thee - Oh Jerusalem; these words are Christ's words to her. By the blood - By my blood, in which thy covenant as confirmed; 'tis God's covenant as made by him, 'tis Zion's covenant as made for her, 'tis Christ's also as made in him. Sent forth - I have delivered the Jews out of Babylon: compared to a pit in which no water was, wherein the Jews must have perished, had not God visited them. Turn ye - The prophet exhorts the Jews to hasten to Christ, who is the salvation and high tower of the church. Prisoners of hope - Captives, yet not without hope. Even to - day - In this day of lowest distress. Double - Twice as much good as thou hast suffered evil. When I have bent Judah - In the day's when Judah shall be in my hand as a strong bow, already bent. Ephraim - Ephraim, the remainder of the ten tribes (which returned with Judah) shall be for a supply of warriors; as the quiver filled is a supply of arrows to the bow - man. O Greece - Against the Grecians or Ionians, who had oppressed the Jews, and bought them for slaves, against whom the Jews took arms, under the conduct of the Maccabees, to whom Christ made good much of this promise. Shall be seen - Shall manifestly appear for them. His arrow - His judgments, swift, irresistible, and sudden. As the lightning - Which breaks forth with violence, and runs from east to west in a moment.

precedes the forgiving love of God. His pardoning mercy supposes nothing in us but a sense of mere sin and misery; and to all who see, and feel, and own their wants, and their utter inability to remove them, God freely gives faith, for the sake of Him in whom he is always “well pleased.” 12. This is a short, rude sketch of the doctrine we teach. These are our fundamental principles; and we spend our lives in confirming others herein, and in a behaviour suitable to them. Now, if you are a reasonable man, although you do not believe the Christian system to be of God, lay your hand upon your breast, and calmly consider what it is that you can here condemn? What evil have we done to you, that you should join the common cry against us? Why should you say, “Away with such fellows from the earth; it is not fit that they should live?” 13. It is true, your judgment does not fall in with ours. We believe the Scripture to be of God. This you do not believe. And how do you defend yourselves against them who urge you with the guilt of unbelief? Do you not say, “Every man must judge according to the light he has,” and that “if he be true to this, he ought not to be condemned?” Keep then to this, and turn the tables. Must not we also judge according to the light we have 2 You can in nowise condemn us without involving yoarselves in the same condemnation. According to the light we have, we cannot but believe the Scripture is of God; and while we believe this, we dare not turn aside from it, to the right hand or to the left. 14. Let us consider this point a little farther. You yourself believe there is a God. You have the witness of this in your own breast. Perhaps sometimes you tremble before him. You believe there is such a thing as right and wrong; that there is a difference between moral good and evil. Of consequence you must allow, there is such a thing as conscience: I mean, that every person, capable of reflection, is conscious to himself, when he looks back on anything he has done, whether it be good or evil.

Is it not right that all our life should be one con tinued labour of love? If a day passes without doing good, may one not well say, with Titus, Amici, diem perdidi ! + And is it enough, to feed the hungry, to clothe the naked, to visit those who are sick or in prison? Should we have no pity for those Who sigh beneath guilt's horrid stain, The worst confinement, and the heaviest chain? Should we shut up our compassion toward those who are of all men most miserable, because they are miserable by their own fault? If we have found a medicine to heal even that sick ness, should we not, as we have freely received it, freely give? Should we not pluck them as brands out of the fire? the fire of lust, anger, malice, revenge? Your inmost soul answers, “It should be done; it is reasonable in the highest degree.” Well, this is the sum of our preaching, and of our lives, our enemies themselves being the judges. If therefore you allow, that it is reasonable to love God, to love mankind, and to do good to all men, you cannot but allow that religion which we preach and live to be agreeable to the highest reason. * My friends, I have lost a day. 23. Perhaps, all this you can bear. It is tolerable enough; and if we spoke only of being saved by love, you should have no great objection: But you do not comprehend what we say of being saved by faith. I know you do not. You do not in any degree comprehend what we mean by that expression: Have patience then, and I will tell you yet again. By those words, “We are saved by faith,” we mean, that the moment a man receives that faith which is above described, he is saved from doubt and fear, and sorrow of heart, by a peace that passes all understanding; from the heaviness of a wounded spirit, by joy unspeakable; and from his sins, of whatsoever kind they were, from his vicious desires, as well as words and actions, by the love of God, and of all mankind, then shed abroad in his heart. 24.

24. Wegrant, nothing is more unreasonable, than to imagine that such mighty effects as these can be wrought by that poor, empty, insignificant thing, which the world calls faith, and you among them. But supposing there be such a faith on the earth as that which the Apostle speaks of, such an intercourse between God and the soul, what is too hard for such a faith? You yourselves may conceive that “all things are possible to him that ” thus “believeth; ” to him that thus “walks with God,” that is now a citizen of heaven, an inhabitant of eternity. If therefore you will contend with us, you must change the ground of your attack. You must flatly deny there is any faith upon earth: But perhaps this you might think too large a step. You cannot do this without a secret condemnation in your own breast. O that you would at length cry to God for that heavenly gift! whereby alone this truly reasonable religion, this beneficent love of God and man, can be planted in your heart. 25. If you say, “But those that profess this faith are the most unreasonable of all men; ” I ask, Who are those that profess this faith? Perhaps you do not personally know such a man in the world. Who are they that so much as profess to have this “evidence of things not seen 7” that profess to “see Him that is invisible,” to hear the voice of God, and to have his Spirit ever “witnessing with their spirits, that they are the children of God?” I fear you will find few that even profess this faith, among the large numbcrs of those who are called believers. 26. “However, there are enough that profess themselves Christians.” Yea, too many, God knoweth; too many that confute their vain professions by the whole tenor of their lives. I will allow all you can say on this head, and perhaps more than all. It is now some years since I was engaged unawares in a conversation with a strong reasoner, who at first urged the wickedness of the American Indians, as a bar to our hope of converting them to Christianity.

You would not for the world. You know it is the pure word of God. And this is the whole of what we preach; this is the height and depth of what we (with St. Paul) call perfection;--a state of soul devoutly to be wished by all who have tasted of the love of God. Opray for it without ceasing ! It is the one thing you want. Come with boldness to the throne of grace; and be assured that when you ask this of God, you shall have the petition you ask of him. We know indeed that to man, to the natural man, this is impossible. But we know also, that. as no word is impossible with God, so “all things are possible to him that believeth.” 57. For “we are saved by faith.” But have you not heard this urged as another objection against us, that we preach salvation by faith alone? And does not St. Paul do the same thing? “By grace,” saith he, “ye are saved through faith.” Can any words be more express? And elsewhere, “Believe in the Lord Jesus, and thou shalt be saved.” (Acts xvi. 31.) What we mean by this(if it has not been sufficiently explained already) is, that we are saved from our sins, only by a confidence in the love of God. As soon as we “behold what manner of love it is which the Father hath bestowed uponus, we love him,” (as the Apostle observes,) “because he first loved us.” And then is that commandment written in our heart, “That he who loveth God love his brother also; ” from which love of God and man, meekness, humbleness of mind, and all holy tempers, spring. Now, these are the very essence of salvation, of Christian salvation, salvation from sin; and from these outward salva tion flows, that is, holiness of life and conversation. Well, and are not these things so? If you know in whom you have believed, you need no further witnesses. 58. But perhaps you doubt whether that faith whereby we are thus saved implies such a trust and confidence in God as we describe. You cannot think faith implies assurance; an assurance of the love of God to our souls, of his being now reconciled to us, and having forgiven all our sins.

You cannot think faith implies assurance; an assurance of the love of God to our souls, of his being now reconciled to us, and having forgiven all our sins. And this we freely confess, that, if number of voices is to decide the ques tion, we must give it up at once: For you have on your side, not only some who desire to be Christians indeed; but all nominal Christians in every place; and the Romish Church, one and all. Nay, these last are so vehement in your defence, that, in the famed Council of Trent, they have decreed, “If any man hold (fiduciam) trust, confidence, or assurance of pardon, to be essential to faith, let him be accursed.” 59. Thus does that Council anathematize the Church of Eng land; for she is convicted hereof by her own confession. The very words in the Homily on Salvation are, “Even the devils believe that Christ was born of a virgin; that he wrought all kind of miracles, declaring himself very God; that for our sakes he suffered a most painful death, to redeem us from death ever lasting. These articles of our faith the devils believe; and so they believe all that is written in the Old and New Testament. And yet, for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true, Christian faith. “The right and true Christian faith is, not only to believe the Holy Scriptures, and the articles of our faith, are true; but also to have a sure trust and confidence, to be saved from everlasting damnation through Christ.” Or, (as it is ex pressed a little after,) “a sure trust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.” 60. Indeed, the Bishop of Rome saith, “If any man hold this, let him be an Anathema Maranatha.” But it is to be hoped, Papal anathemas do not move you. You are a member of the Church of England. Are you? Then the controversy is at an end. Then hear the Church: “Faith is a sure trust which a man hath in God, that his sins are forgiven.” Or, if you are not, whether you hear our Church or no, at least hear the Scrip tures.

Then hear the Church: “Faith is a sure trust which a man hath in God, that his sins are forgiven.” Or, if you are not, whether you hear our Church or no, at least hear the Scrip tures. Hear believing Job, declaring his faith, “I know that my Redeemer liveth.” Hear Thomas (when having seen, he believed) crying out, “My Lord and my God!” Hear St. Paul cleasly describing the nature of his faith, “The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me.” Hear (to mention no more) all the believers who were with Paul when he wrote to the Colossians, bearing witness, “We give thanks unto the Father, who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” (i. 12, 13, 14.) 61. But what need have we of distant witnesses? You have a witness in your own breast. For am I not speaking to one that loves God? How came you then to love him at first? Was it not because you knew that he loved you? Did you, could you, love God at all, till you tasted and saw that he was gracious; that he was merciful to you a sinner? What avails then controversy, or strife of words? Out of thy own mouth ! You own you had no love to God till you was sensi ble of his love to you. And whatever expressions any sinner who loves God uses, to denote God's love to him, you will always upon examination find, that they directly or indirectly imply forgiveness. Pardoning love is still at the root of all. He who was offended is now reconciled. The new song which God puts in every mouth is always to that effect: “O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away. Behold, God is my salvation. I will trust, and not be afraid: For the Lord Jehovah is my strength and my song; he is also become my salvation.” (Isaiah xii. 1, 2.) 62. A confidence then in a pardoning God is essential to saving faith. The forgiveness of sins is one of the first of those unseen things whereof faith is the evidence.

There is therefore no hinderance on God’s part; since “as his majesty is, so is his mercy.” And what ever hinderance there is on the part of man, when God speaketh, it is not. Only ask then, O sinner, “and it shall be given thee,” even the faith that brings salvation: And that without any merit or good work of thine; for “it is not of works, lest any man should boast.” No; it is of grace, of grace alone. For “unto him that worketh not, but believeth on him that justifi eth the ungodly, his faith is counted to him for righteousness.” 64. “But by talking thus you encourage sinners.” I do encourage them--to repent; and do not you? Do not you know how many heap sin upon sin, purely for want of such encouragement; because they think they can never be forgiven, there is no place for repentance left? Does not your heart also bleed for them? What would you think too dear to part with? What would you not do, what would you not suffer, to bring one such sinner to repentance? Could not your love “endure all things” for them? Yes,--if you believed it would do them good; if you had any hope that they would be better. Why do you not believe it would do them good? Why have you not a hope that they will be better? Plainly, because you do not love them enough; because you have not that charity which not only endureth, but at the same time believeth and hopeth, all things. 65. But that you may see the wholestrength of this objection, I will show you, without any disguise or reserve, how I encourage the chief of sinners. My usual language to them runs thus:-- O ye that deny the Lord that bought you, yet hear the word of the Lord! You seek rest, but find none. your heart is in heaviness. Even in laughter How long spend ye your labour for that which is not bread, and your strength for that which satis fieth not? You know your soul is not satisfied. It is still an aching void. Sometimes you find, in spite of your principles, a sense of guilt, an awakened conscience. That grisly phan tom, religion, (so you describe her,) will now and then haunt you still.

If they have called the Master of the house Beelzebub, how much more shall they call them of his household?” 70. This only we confess, that we preach inward salvation, now attainable by faith. And for preaching this (for no other crime was then so much as pretended) we were forbid to preach any more in those churches, where, till then, we were gladly received. This is a notorious fact. Being thus hindered from preaching in the places we should first have chosen, we now declare the “grace of God which bringeth salvation,” in all places of his dominion; as well knowing, that God dwelleth not only in temples made with hands. This is the real, and it is the only real, ground of complaint against us. And this we avow before all mankind, we do preach this salvation by faith. And not being suffered to preach it in the usual places, we declare it wherever a door is opened, either on a mountain, or a plain, or by a river side, (for all which we conceive we have sufficient precedent,) or in prison, or, as it were, in the house of Justus, or the school of one Tyrannus. Nor dare werefrain. “A dispensation of the gospel is committed to me; and woe is me, if I preach not the gospel.” 71. Here we allow the fact, but deny the guilt. But is every other point alleged, we deny the fact, and call upon the world to prove it, if they can. More especially, we call upon those who for many years saw our manner of life at Oxford. These well know that “after the straitest sect of our religion we lived Pharisees;” and that the grand objection to us for all those years was, the being righteous overmuch ; the reading, fasting, praying, denying ourselves,--the going to church, and to the Lord’s table,--the relieving the poor, visiting those that were sick and in prison, instructing the ignorant, and labouring to reclaim the wicked,--more than was necessary for salvation. These were our open, flagrant crimes, from the year 1729 to the year 1737; touching which our Lord shall judge in thatday. 72. But, waving the things that are past, which of you now convinceth us of sin?

the Church !” (as those of old, “The temple of the Lord! the temple of the Lord!”) not knowing what they speak, nor whereof they affirm. A provincial or national Church, according to our article, is the true believers of that province or nation. If these are dispersed up and down, they are only a part of the invisible Church of Christ. But if they are visibly joined by assembling together to hear his word and partake of his supper, they are then avisible Church, such as the Church of England, France, or any other. 78. This being premised, I ask, How do we undermine or destroy the Church,--the provincial, visible Church of Eng land? The article mentions three things as essential to a visible Church. First : Living faith; without which, indeed, there can be no Church at all, neither visible nor invisible. Se condly: Preaching, and consequently hearing, the pure word of God, else that faith would languish and die. And, Thirdly, a due administration of the sacraments,--the ordinary means whereby God increaseth faith. Now come close to the question: In which of these points do we undermine or destroy the Church? Do we shut the door of faith? Do we lessen the number of believing people in England 7 Only remember what faith is, according to our Homilies, viz., “a sure trust and confidence in God, that through the merits of Christ my sins are for given, and I reconciled to the favour of God.” And we appeal to all mankind, Do we destroy this faith, which is the life and soul of the Church 7 Is there, in fact, less of this faith in England, than there was before we went forth? I think this is an assertion which the father of lies himself will scarce dare to utter or maintain. With regard then to this First point, it is undeniable we neither undermine nor destroy the Church. The Second thing is the preaching and hearing the pure word of God. And dowe hinder this? Do we hinder any Minister from preaching the pure word of God? If any preach not at all, or not the pure word of God, is the hinderance in us, or in themselves? or do we lessen the number of those that hear the pure word of God?

A Farther Appeal to Men of Reason and Religion, Part I Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1745 Author: John Wesley --- IN a former treatise I declared, in the plainest manner I could, both my principles and practice; and answered some of the most important, as well as the most common, objections to each. But I have not yet delivered my own soul. I believe it is still incumbent upon me to answer other objections, par ticularly such as have been urged by those who are esteemed religious or reasonable men. These partly relate to the doctrines I teach, partly to my manner of teaching them, and partly to the effects which are sup posed to follow from teaching these doctrines in this manner. I. 1. I will briefly mention what those doctrines are, before I consider the objections against them. Now, all I teach respects either the nature and condition of justification, the nature and condition of salvation, the nature of justifying and saving faith, or the Author of faith and salvation. 2. First: The nature of justification. It sometimes means our acquittal at the last day. (Matt. xii. 37.) But this is alto gether out of the present question; that justification whereof our Articles and Homilies speak, meaning present forgiveness, pardon of sins, and, consequently, acceptance with God; who therein “declares his righteousness” (or mercy, by or) “for the remission of the sins that are past;” saying, “I will be merciful to thy unrighteousness, and thine iniquities I will remember no more.” (Rom. iii. 25; Heb. viii. 12.) I believe the condition of this is faith : (Rom. iv. 5, &c.:) I mean, not only, that without faith we cannot be justified; but, also, that as soon as any one has true faith, in that moment he is justified. Good works follow this faith, but cannot go before it: (Luke vi. 43.) Much less can sanctification, which implies a con timued course of good works, springing from holiness of heart. But it is allowed, that entire sanctification goes before our justification at the last day. (Heb. xii. 14.) It is allowed, also, that repentance, and “fruits meet for repentance,” go before faith. (Mark i. 15; Matthew iii. 8.) Repentance absolutely must go before faith; fruits meet for it, if there be opportunity.

8.) Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance, I mean conviction of sin, producing real desires and sincere resolutions of amend ment; and by “fruits meet for repentance,” forgiving our bro ther; (Matt. vi. 14, 15;) ceasing from evil, doing good; (Luke iii. 3, 4, 9, &c.;) using the ordinances of God, and in general obeying him according to the measure of grace which we have received. (Matt. vii. 7; xxv. 29.) But these I cannot as yet term good works; because they do not spring from faith and the love of God. 3. By salvation I mean, not barely, according to the vulgar notion, deliverance from hell, or going to heaven; but a present deliverance from sin, a restoration of the soul to its primitive health, its original purity; a recovery of the divine nature; the renewal of our souls after the image of God, in righteousness and true holiness, in justice, mercy, and truth. This implies all holy and heavenly tempers, and, by conse quence, all holiness of conversation. Now, if by salvation we mean a present salvation from sin, we cannot say, holiness is the condition of it; for it is the thing itself. Salvation, in this sense, and holiness, are synonymous terms. We must therefore say, “We are saved by faith.” Faith is the sole condition of this salvation. For without faith we cannot be thus saved. But whosoever believeth is saved already. Without faith we cannot be thus saved; for we cannot rightly serve God unless we love him. And we cannot love him unless we know him; neither can we know God unless by faith. Therefore, salvation by faith is only, in other words, the love of God by the knowledge of God; or, the recovery of the image of God, by a true, spiritual acquaintance with him. 4. Faith, in general, is a divine, supernatural exeyxos * of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine exeyxos, that God “was in Christ, reconciling the world unto himself,” but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me. And the moment a penitent sinner believes this, God pardons and absolves him.

And the moment a penitent sinner believes this, God pardons and absolves him. And as soon as his pardon or justification is witnessed to him by the Holy Ghost, he is saved. He loves God and all mankind. He has “the mind that was in Christ,” and power to “walk as he also walked.” From that time (unless he make shipwreck of the faith) salvation gradually increases in his soul. For “so is the kingdom of God, as if a man should cast seed into the ground; and it springeth up, first the blade, then the ear, after that the full corn in the ear.” 5. The first sowing of this seed I cannot conceive to be other than instantaneous; whether I consider experience, or the word of God, or the very nature of the thing;--however, I contend not for a circumstance, but the substance: If you can attain it another way, do. Only see that you do attain it; for if you fall short, you perish everlastingly. This beginning of that vast, inward change, is usually termed, the new birth. Baptism is the outward sign of this inward grace, which is supposed by our Church to be given with and through that sign to all infants, and to those of riper years, if they repent and believe the gospel. But how extremely idle are the common disputes on this head ! I tell a sinner, “You must be born again.” “No,” say you: “He was born again in bap tism. Therefore he cannot be born again now.” Alas, what trifling is this! What, if he was then a child of God? He is now manifestly achild of the devil; for the works of his fatherhe doeth. Therefore, do not play upon words. He must go through an entire change of heart. In one not yet baptized, you yourself would call that change, the new birth. In him, call it what you will; but remember, meantime, that if either he or you die * Evidence, or conviction. without it, your baptism will be so far from profiting you, that it will greatly increase your damnation. 6. The author of faith and salvation is God alone. It is he that works in us both to will and to do. He is the sole Giver of every good gift, and the sole Author of every good work.

To clear up this, there needs only a closer inspection of our Articles and Homilies; wherein justifica tion is always taken for the present remission of our sins. But many are the objections which have been warmly urged against the condition of justification, faith alone; particularly in two treatises, the former entitled, “The Notions of the Methodists fully disproved; ” the second, “The Notions of the Methodists farther disproved: ” In both of which it is vehe mently affirmed, (1.) That this is not a scriptural doctrine; (2.) That it is not the doctrine of the Church of England. It will not be needful to name the former of these any more; seeing there is neither one text produced therein to prove this doctrine unscriptural, nor one sentence from the Articles or Homilies to prove it contrary to the doctrine of the Church. But so much of the latter as relates to the merits of the cause, I will endeavour to consider calmly. As to what is personal, I leave it as it is. “God be merciful to me, a sinner!” 2. To prove this doctrine unscriptural,--That faith alone is the condition of justification,--you allege, that “sanctifi cation, according to Scripture, must go before it: ”To evince which, you quote the following texts, which I leave as I find them : “Go, disciple all nations,--teaching them to observe all things, whatsoever I have commanded you.” (Matt. xxviii. 19, 20) “He that believeth and is baptized shall be saved.” (Mark xvi. 16.) “Preach repentance and remission of sins.” (Luke xxiv. 47.) “Repent, and be baptized every one of you, for the remission of sins.” (Acts ii. 38.) “Repent and be converted, that your sins may be blotted out.” (iii. 19.) “By one offering he hath perfected for ever them that are sanctified.” (Heb. x. 14.) You add, “St. Paul taught ‘re pentance toward God, and faith toward our Lord Jesus Christ; (Acts xx. 21;) and calls “repentance from dead works, and faith toward God, first principles. (Heb. vi. 1.)” You subjoin : “But ‘ye are washed, says he, “but ye are sanctified, but ye are justified. By ‘washed, is meant their baptism; and by their baptism is meant, first, their sanctifi cation, and then their justification.” This is a flat begging the question; you take for granted the very point which you ought to prove. “St.

“St. Peter also,” you say, “affirms that ‘baptism doth save us, or justify us.” Again you beg the question; you take for granted what I utterly deny, viz., that save and justify are here synonymous terms. Till this is proved, you can draw no inference at all; for you have no foundation whereon to build. I conceive these and all the scriptures which can be quoted to prove sanctification antecedent to justification, (if they do not relate to our final justification,) prove only, (what I have never denied,) that repentance, or conviction of sin, and fruits meet for repentance, precede that faith whereby we are justified: But by no means, that the love of God, or any branch of true holiness, must or can precede faith. 3. It is objected, Secondly, that justification by faith alone is not the doctrine of the Church of England. “You believe,” says the writer above-mentioned, “that no good work can be previous to justification, nor, consequently, a condition of it. But, God be praised, our Church has nowhere delivered such abominable doctrine.” (Page 14.) “The Clergy contend for inward holiness, as previous to the first justification;--this is the doctrine they universally inculcate, and which you cannot oppose without contradict ing the doctrine of our Church.” (Page 26.) “All your strongest persuasives to the love of God will not blanch over the deformity of that doctrine, that men may be justified by faith alone;--unless you publicly recant this horrid doctrine, your faith is vain.” (Page 27.) “If you will vouchsafe to purge out this venomous part of your principles, in which the wide, essential, fundamental, irreconcilable difference, as you very justly term it, mainly consists, then there will be found, so far, no disagreement be tween you and the Clergy of the Church of England.” (Ibid.) 4.

But, God be praised, our Church has nowhere delivered such abominable doctrine.” (Page 14.) “The Clergy contend for inward holiness, as previous to the first justification;--this is the doctrine they universally inculcate, and which you cannot oppose without contradict ing the doctrine of our Church.” (Page 26.) “All your strongest persuasives to the love of God will not blanch over the deformity of that doctrine, that men may be justified by faith alone;--unless you publicly recant this horrid doctrine, your faith is vain.” (Page 27.) “If you will vouchsafe to purge out this venomous part of your principles, in which the wide, essential, fundamental, irreconcilable difference, as you very justly term it, mainly consists, then there will be found, so far, no disagreement be tween you and the Clergy of the Church of England.” (Ibid.) 4. In order to be clearly and fully satisfied what the doctrine of the Church of England is, (as it stands opposite to the doc trine of the Antinomians, on the one hand, and to that of justi fication by works, on the other,) Iwill simply set down what oc curs on this head, either in her Liturgy, Articles, or Homilies:-- “Spare thou them, O God, which confess their faults: Restore thou them that are penitent, according to thy pro mises declared unto mankind in Christ Jesu our Lord.” “He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy gospel.” “Almighty God, who dost forgive the sins of them that are Penitent, create and makein us new and contrite hearts; that we, worthily lamenting our sins, and acknowledging our wretched ness, may obtain of thee perfect remission and forgiveness, through Jesus Christ our Lord.” (Collect for Ash-Wednesday.) “Almighty God--hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unta him.” (Communion Office.) “Our Lord Jesus Christ hath left power to absolve all sinners who truly repent and believe in him.” (Visitation of the Sick.) “Give him unfeigned repentance and steadfast faith, that his sins may be blotted out.” (Ibid.) “He is a merciful receiver of all true penitent sinners, and is ready to pardon us, if we come unto him with faithful repentance.” (Commination Office.) Infants, indeed, our Church supposes to be justified in baptism, although they cannot then either believe or repent.

In order to be clearly and fully satisfied what the doctrine of the Church of England is, (as it stands opposite to the doc trine of the Antinomians, on the one hand, and to that of justi fication by works, on the other,) Iwill simply set down what oc curs on this head, either in her Liturgy, Articles, or Homilies:-- “Spare thou them, O God, which confess their faults: Restore thou them that are penitent, according to thy pro mises declared unto mankind in Christ Jesu our Lord.” “He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy gospel.” “Almighty God, who dost forgive the sins of them that are Penitent, create and makein us new and contrite hearts; that we, worthily lamenting our sins, and acknowledging our wretched ness, may obtain of thee perfect remission and forgiveness, through Jesus Christ our Lord.” (Collect for Ash-Wednesday.) “Almighty God--hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unta him.” (Communion Office.) “Our Lord Jesus Christ hath left power to absolve all sinners who truly repent and believe in him.” (Visitation of the Sick.) “Give him unfeigned repentance and steadfast faith, that his sins may be blotted out.” (Ibid.) “He is a merciful receiver of all true penitent sinners, and is ready to pardon us, if we come unto him with faithful repentance.” (Commination Office.) Infants, indeed, our Church supposes to be justified in baptism, although they cannot then either believe or repent. But she expressly requires both repentance and faith in those who come to be baptized when they are of riper years.

But she expressly requires both repentance and faith in those who come to be baptized when they are of riper years. As earnestly, therefore, as our Church inculcates justifi cation by faith alone, she nevertheless supposes repentance to be previous to faith, and fruits meet for repentance; yea, and universal holiness to be previous to final justification, as evidently appears from the following words:-- “Let us beseech him--that the rest of our life may be pure and holy, so that at the last we may come to his eternal joy.” (Absolution.) “May we seriously apply our hearts to that holy and hea venly wisdom here, which may in the end bring us to life everlasting.” (Visitation of the Sick.) “Raise us from the death of sin unto the life of righteous ness,--that at the last day we may be found acceptable in thy sight.” (Burial Office.) “If we from henceforth walk in his ways, -seeking always his glory, Christ will set us on his right hand.” (Commina tion Office.) 5. We come next to the Articles of our Church: The former part of the Ninth runs thus: “Original sin--is the fault and corruption of the nature of every man,--whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation.” “The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God. Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good-will, and working with us when we have that good-will.” “We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore that we are justified by faith only, is a most wholesome doctrine, and very full of com fort, as most largely is expressed in the Homily of Justification.” I believe this Article relates to the meritorious cause of jus tification, rather than to the condition of it.

Wherefore that we are justified by faith only, is a most wholesome doctrine, and very full of com fort, as most largely is expressed in the Homily of Justification.” I believe this Article relates to the meritorious cause of jus tification, rather than to the condition of it. On this, therefore, I do not build anything concerning it, but on those that follow. “Albeit, that good works, which are the fruits of faith and follow after justification, cannot put away our sins; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith : Insomuch that by them a lively faith may be as evidently known as a tree may be known by the fruit.” We are taught here, (1.) That good works in general follow after justification. (2.) That they spring out of a true and lively faith, that faith whereby we are justified. (3.) That true, justifying faith may be as evidently known by them as a tree discerned by the fruit. Does it not follow, that the supposing any good work to go before justification is full as absurd as the supposing an apple, or any other fruit, to grow before the tree? But let us hear the Church, speaking yet more plainly:-- AltTICLE XIII.-OF WORKS DONE BEFORE JUSTIFICATION. “Works done before the grace of Christ, and the inspiration of his Spirit,” (that is, before justification, as the title expresses it.) “are not pleasant to God, forasmuch as they spring not of faith in Jesu Christ. Yea, rather, for that they are not done as God hath willed and commanded them to be done, we -doubt not they have the nature of sin.” Now, if all works done before justification have the nature of sin, (both because they spring not of faith in Christ, and because they are not done as God hath willed and commanded them to be done,) what becomes of sanctification previous to justi fication? It is utterly excluded; seeing whatever is previous to justification is not good or holy, but evil and sinful.

It is utterly excluded; seeing whatever is previous to justification is not good or holy, but evil and sinful. Although, therefore, our Church does frequently assert that we ought to repent, and bring forth fruits meet for repentance, if ever we would attain to that faith whereby alone we are justified; yet she never asserts (and here the hinge of the question turns) that these are good works, so long as they are previous to justi fication. Nay, she expressly asserts the direct contrary, viz., that they have all the nature of sin. So that this “horrid, scandalous, wicked, abominable, venomous, blasphemous doc trine,” is nevertheless the doctrine of the Church of England. 6. It remains to consider what occurs in the Homilies, first with regard to the meritorious cause of our justification, agree able to the eleventh; and then with regard to the condition of it, agreeable to the twelfth and thirteenth Articles:-- “These things must go together in our justification;--upon God’s part, his great mercy and grace; upon Christ's part, the satisfaction of God’s justice; and upon our part, true and lively faith in the merits of Jesus Christ.” (Homily on Salva tion. Part I.) “So that the grace of God doth not shut out the justice (or righteousness) of God in our justification; but only shutteth out the righteousness of man,--as to deserving our justification. “And therefore St. Paul declareth nothing on the behalf of man, concerning his justification, but only a true faith. “And yet that faith doth not shut out repentance, hope, love, to be joined with faith (that is, afterwards; see below) in every man that is justified: Neither doth faith shut out the righteousness of our good works, necessarily to be done after wards. But it excludeth them so that we may not do them to this intent,--to be made just (or, to be justified) by doing them. “That we are justified by faith alone, is spoken to take away clearly all merit of our works, and wholly to ascribe the merit and deserving of our justification unto Christ only.” (Ibid. Part II.) “The true meaning of this saying, ‘We be justified by faith only, is this, “We be justified by the merits of Christ only, and not of our own works.’” (Ibid. Part III.) 7. Thus far touching the meritorious cause of our justifica tion; referred to in the Eleventh Article.

Thus far touching the meritorious cause of our justifica tion; referred to in the Eleventh Article. The Twelfth and Thirteenth are a summary of what now follows, with regard to the condition of it:-- “Of justifying, true faith, three things are specially to be noted: First, that it bringeth forth good works: Secondly, that without it can no good works be done: Thirdly, what good works it doth bring forth.” (Sermon on Faith. Part I.) “Without faith can no good work be done, accepted and pleasant unto God. For ‘as a branch cannot bear fruit of itself,” saith our Saviour Christ, ‘except it abide in the vine, so cannot you, except you abide in me.’ Faith giveth life to the soul; and they be as much dead to God that lack faith, as they be to the world whose bodies lack souls. Without faith all that is done of us is but dead before God. Even as a picture is but a dead representation of the thing itself, so be the works of all unfaithful (unbelieving) persons before God. They be but shadows of lively and good things, and not good things indeed. For true faith doth give life to the works, and without faith no work is good before God.” (Ibid. Part III.) “We must set no good works before faith, nor think that before faith a man may do any good works. For such works are as the course of an horse that runneth out of the way, which taketh great labour, but to no purpose.” (Ibid.) “Without faith we have no virtues, but only the shadows of them. All the life of them that lack the true faith is sin.” (Ibid.) “As men first have life, and after be nourished, so must our faith go before, and after be nourished with, good works. And life may be without nourishment, but nourishment cannot be without life.” (Homily of Works annexed to Faith. Part I.) “I can show a man that by faith without works lived and came to heaven. But without faith never man had life. The thief on the cross only believed, and the most merciful God justified him. Truth it is, if he had lived and not regarded faith and the works thereof, he should have lost his salvation again. But this I say, faith by itself saved him.

But this I say, faith by itself saved him. But works by themselves never justified any man. “Good works go not before in him which shall afterwards be justified. But good works do follow after when a man is first justified.” (Homily on Fasting. Part I.) 8. From the whole tenor then of her Liturgy, Articles, and Homilies, the doctrine of the Church of England appears to be this: (1.) That no good work, properly so called, can go before justification. (2.) That no degree of true sanctification can be previous toit. (3.) That as the meritorious cause of justification is the life and death of Christ, so the condition of it is faith, faith alone. And, (4.) That both inward and outward holiness are consequent on this faith, and are the ordinary, stated condition of final justification. 9. And what more can you desire, who have hitherto opposed justification by faith alone, merely upon a principle of conscience; because you was zealous for holiness and good works? Do I not effectually secure these from contempt at the same time that I defend the doctrines of the Church? I not only allow, but vehemently contend, that none shall ever enter into glory who is not holy on earth, as well in heart, as “in all manner of conver sation.” I cry aloud, “Let all that have believed, be careful to maintain good works; ” and, “Let every one that nameth the name of Christ, depart from all iniquity.” I exhort even those who are conscious they do not believe: “Cease to do evil, learn to do well: The kingdom of heaven is at hand; ” therefore, “repent, and bring forth fruits meet for repentance.” Are not these directions the very same in substance which you yourself would give to persons so circumstanced? What means then this endless strife of words? Or what doth your arguing prove P 10. Many of those who are perhaps as zealous of goodworks as you, think I have allowed you too much. Nay, my brethren, but how can we help allowing it, if weallow the Scriptures to be from God? For is it not written, and do not you yourselves believe, “Without holiness no man shall see the Lord?” And how then, without fighting about words, can we deny that holiness is a con dition of final acceptance?

For is it not written, and do not you yourselves believe, “Without holiness no man shall see the Lord?” And how then, without fighting about words, can we deny that holiness is a con dition of final acceptance? And as to the first acceptance or pardon, does not all experience, as well as Scripture, prove that no man ever yet truly believed the gospel who did not first repent? that none was ever yet truly “convinced of righteous ness,” who was not first “convinced of sin?” Repentance, there fore, in this sense, we cannot deny to be necessarily previous to faith. Is it not equally undeniable, that the running back into known, wilful sin, (suppose it were drunkennessor uncleanness,) stifles that repentance or conviction? And can that repentance come to any good issue in his soul, who resolves not to forgive his brother; or who obstinately refrains from what God con vinces him is right, whether it be prayer or hearing his word? Would you scruple yourself to tell one of these, “Why, if you will thus drink away all conviction, how should you ever truly know your want of Christ; or, consequently, believe in him ? If you will not forgive your brother his trespasses, neither will your heavenly Father forgive you your trespasses. If you will not ask, how can you expect to receive? If you will not hear, how can “faith come by hearing?’ It is plain you ‘grieve the Spirit of God;’ you will not have him to reign over you. Take care that he does not utterly depart from you. For ‘unto him that hath shall be given; but from him that hath not,’ that is, uses it not, “shall be taken away, even that which he hath.’” Would you scruple, on a proper occasion, to say this? You could not scruple it if you believe the Bible. But in saying this, you allow all which I have said, viz., that previous to justifying faith, there must be repentance, and, if opportunity permit, “fruits meet for repentance.” 11. And yet I allow you this, that although both repent ance and the fruits thereof are in some sense necessary be fore justification, yet neither the one nor the other is neces sary in the same sense, or in the same degree, with faith.

And yet I allow you this, that although both repent ance and the fruits thereof are in some sense necessary be fore justification, yet neither the one nor the other is neces sary in the same sense, or in the same degree, with faith. Not in the same degree; for in whatever moment a man believes (in the Christian sense of the word) he is justified, his sins are blotted out, “his faith is counted to him for right eousness.” But it is not so at whatever moment he repents, or brings forth any or all the fruits of repentance. Faith alone, therefore, justifies; which repentance alone does not, much less any outward work. And, consequently, none of these are necessary to justification, in the same degree with faith. Nor in the same sense. For none of these has so direct, immediate a relation to justification as faith. This is proxi mately necessary thereto; repentance, remotely, as it is neces sary to the increase or continuance of faith. And even in this sense these are only necessary on supposition,--if there be time and opportunity for them; for in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance. So that the general proposition is not overthrown, but clearly established by these concessions; and we conclude still, both on the authority of Scripture and the Church, that faith alone is the proximate condition of justification. III. l. Iwasonceinclined to believe that none would openly object against what I had anywhere said of the nature of salva tion. How greatly, then was I surprised some months ago, when I was shown a kind of circular letter, which one of those whom “the Holy Ghost hath made overseers” of his Church,” I was informed, had sent to all the Clergy of his diocese ! Past of it ran (nearly, if not exactly) thus:-- “There is great indiscretion in preaching up a sort of religion, as the true and only Christianity, which, in their own account of it, consists in an enthusiastic ardour, to be understood or attained by very few, and not to be practised without breaking in upon the common duties of life.” O, my Lord, what manner of words are these ! Supposing candour and love out of the question, are they the words of truth?

It is your doctrine as well as mine, and St. Paul’s: “Though I speak with the tongues of men and angels; though I have all knowledge, and all faith; though I give all my goods to feed the poor, yea, my body to be burned, and have not love, I am nothing.” Whatever public worship, therefore, people may have at tended, or whatever ministry they have lived under from their infancy, they must at all hazards be convinced of this, or they perish for ever; yea, though that conviction at first unhinge them ever so much; though it should in a manner distract them for a season. For it is better they should be perplexed and ter rified now, than that they should sleep on and awake in hell. 9. In the Tenth, Twelfth, and Thirteenth queries I am not concerned. But you include me also when you say, in the Eleventh, “They absolutely deny that recreations of any kind, considered as such, are or can be innocent.” I cannot find any such assertion of mine either in the place you refer to, or any other. But what kinds of recreation are innocent it is easy to determine by that plain rule: “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” I am now to take my leave of you for the present. But first I would earnestly entreat you to acquaint yourself what ourdoc trines are, before you make any fartherobservations upon them. Surely, touching the nature of salvation we agree, -that “pure religion and undefiled is this, to visit the fatherless and widows in their affliction,”--to do all possible good, from a principle of love to God and man; “and to keep ourselves unspotted from the world,”--inwardly and outwardly to abstain from all evil. 10. With regard to the condition of salvation, it may be re membered that I allow, not only faith, but likewise holiness or universal obedience, to be the ordinary condition of final salva tion; and that when I say, Faith alone is the condition of pre sent salvation, what I would assert is this: (1) That without faith no man can be saved from his sins; can be either inwardly or outwardly holy. And, (2.) That at what time soever faith is given, holiness commences in the soul.

And, (2.) That at what time soever faith is given, holiness commences in the soul. For that instant “the love of God” (which is the source of holiness) “is shed abroad in the heart.” But it is objected by the author of “The Notions of the Methodists disproved,” “St.James says, “Can faithsave him?” I answer, Such a faithasis without works cannot “bring a man to heaven.” But this is quite beside the present question. You object, (2) “St. Paul says that “faith made perfect by love, St. James, that “faith made perfect by works, is the condition of salvation.” You mean final salvation. I say so too: But this also is beside the question.- You object, (3) “That the belief of the gospel is called the obedience of faith.” (Rom. i. 5.) And, (4.) that what Isaiah terms believing, St. Paul terms obeying. Suppose I grant you both the one and the other, what will you infer? You object, (5.) That in one scripture our Lord is styled, “The Saviour of them that believe;” and in another, “The Author of eternal salvation to all them that obey him.” (6.) That to the Galatians St. Paul writes, “Neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love;” and to the Corinthians, “Circumcision is nothing, and uncircumcision is nothing, but the keeping the command ments of God.” And hence you conclude, “There are several texts of Scripture wherein unbelief and disobedience are equivalently used.” Very true; but can you conclude from thence that we are not “saved by faith alone?” 11. You proceed to answer some texts which I had quoted. The first is Ephesians ii. 8: “By grace ye are saved through faith.” “But,” say you, “faith does not mean here that grace especially so called, but includes also obedience.” But how do you prove this? That circumstance you had forgot; and so run off with a comment upon the context; to which I have no other objection, than that it is nothing at all to the question. Indeed, some time after, you add, “It is plain then that good works are always, in St. Paul’s judgment, joined with faith;” (so undoubtedly they are; that is, as an effect is always joined with its cause;) “and therefore we are not saved by faith alone.” I cannot possibly allow the consequence.

Paul’s judgment, joined with faith;” (so undoubtedly they are; that is, as an effect is always joined with its cause;) “and therefore we are not saved by faith alone.” I cannot possibly allow the consequence. You afterwards cite two more texts, and add, “You see, mere faith cannot be a condition of justification.” You are out of your way. We are no more talking now of justification than of final salvation. In considering Acts xvi. 31. “Believe in the Lord Jesus, and thou shalt be saved,” you say again, “Here the word. believe does not signify faith only. Faith necessarily produces charity and repentance; therefore, these are expressed by the word believe; ” that is, faith necessarily produces holiness;. therefore holiness is a condition of holiness. I want farther proof. That “Paul and Silas spake unto him the word of the Lord,” and that his faith did “in the same hour” work by love, I take to be no proof at all. You then undertake to show, that confessing our sins is a condition of justification, and that a confidence in the love of God is not a condition. Some of your words are: “This, good Sir, give me leave to say, is the greatest nonsense and contradiction possible. It is impossible you can understand this jargon yourself; and therefore you labour in vain to make it intelligible to others. You soar aloft on eagles’ wings, and leave the poor people to gape and stare after you.” This is very pretty, and very lively. But it is nothing to, the purpose. For we are not now speaking of justification; neither have I said one word of the condition of justification in the whole tract to which you here refer. “In the next place,” say you, “if we are saved” (finally you mean) “only by a confidence in the love of God.” Here I must stop you again; you are now running beside the question, on the other hand. The sole position which I here advance is this: True believers are saved from inward and out ward sin by faith. By faith alone the love of God and all man kind is shed abroad in their hearts, bringing with it the mind' that was in Christ, and producing all holiness of conversation. IV. 1. I am now to consider what has been lately objected.

I am now to consider what has been lately objected. with regard to the mature of saving faith. The author last mentioned “cannot understand how those texts of St. John are at all to the purpose: ” “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God; ” (1 John iii. 1;) and, “We love him, because he first loved us.” (iv. 19.) I answer, (1.) These texts were not produced in the “Appeal” by way of proof, but of illustration only. But, (2.) I apprehend they may be produced as a proof, both that Christian faith implies a con fidence in the love of God, and that such a confidence has a direct tendency to salvation, to holiness both of heart and life “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!” Are not these words an expression of Christian faith, as direct an one as can well be conceived? And I appeal to every man, whe ther they do not express the strongest confidence of the love of God. Your own comment puts this beyond dispute: “Let us consider attentively, and with grateful hearts, the great love and mercy of God in calling us to be his sons, and bestowing on us the privileges belonging to such.” Do you not perceive that you have given up the cause ? You have yourself taught us that these words imply a “sense of the great love and mercy of God, in bestowing upon us the privileges belonging to his sons.” The Apostle adds, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be: But we know that when he shall appear, we shall be like him; for we shall see him as he is.” I suppose no one will say, either that these words are not expressive of Christian faith; or that they do not imply the strongest confidence in the love of God. It follows, “And every man that hath this hope in him, purifieth himself even as he is pure.” Hence it appears that this faith is a saving faith, that there is the closest connexion between this faith and holiness. This text, therefore, is directly to the purpose, in respect of both the propositions to be proved.

This text, therefore, is directly to the purpose, in respect of both the propositions to be proved. The other is, “We love him, because he first loved us.” And here also, for fear I should fail in the proof, you have drawn it up ready to my hands:-- “God sent his only Son to redeem us from sin, by purchas ing for us grace and salvation. By which grace we, through faith and repentance, have our sins pardoned; and therefore we are bound to return the tribute of our love and gratitude, and to obey him faithfully as long as we live.” Now, that we have our sins pardoned, if we do not know they are pardoned, cannot bind us either to love or obedience. But if we do know it, and by that very knowledge or confidence in the pardoning love of God are both bound and enabled to love and obey him, this is the whole of what I contend for. 2. You afterwards object against some othertexts which I had cited to illustrate the nature of saving faith. My words were, “Hear believing Job declaring his faith: ‘I know that my Redeemer liveth.’” I here affirm two things: (1.) That Job was then a believer. (2.) That he declared his faith in these words. And all I affirm, you allow. Your own words are, “God was pleased to bestow upon him a strong assurance of his favour; to inspire him with a prophecy of the resurrection, and that he should have a share in it.” I went on, “Hear Thomas (when having seen he believed) crying out, ‘My Lord and my God.” Hereon you comment thus: “The meaning of which is, that St. Thomas makes a confession both of his faith and repentance.” I agree with you. But you add, “In St. Thomas’s confession there is not implied an assurance of pardon.” You cannot agree with yourself in this; but immediately subjoin, “If it did imply such an assurance, he might well have it, since he had an immediate revelation of it from God himself.” Yet a little before you endeavoured to prove that one who was not a whit behind the very chief Apostles had not such an assurance; where, in order to show that faith does not imply this, you said, “St.

Thomas’s confession there is not implied an assurance of pardon.” You cannot agree with yourself in this; but immediately subjoin, “If it did imply such an assurance, he might well have it, since he had an immediate revelation of it from God himself.” Yet a little before you endeavoured to prove that one who was not a whit behind the very chief Apostles had not such an assurance; where, in order to show that faith does not imply this, you said, “St. Paul methinks has fully determined this point, ‘I know nothing by myself,’ says he; ‘yet am I not hereby justified.’” (1 Cor. iv. 4.) “And if an Apostle, so illuminated, does not think himself justified,” then I grant, he has fully determined the point. But before you absolutely fix upon that conclusion, be pleased to remember your own comment that follows, on those other words of St. Paul : “The life I now live, I live by faith in the Son of God, who loved me and gave himself for me.” Your words are, “And, no question, a person endowed with such extraordinary gifts might arrive at a very eminent degree of assurance.” So he did arrive at a very eminent degree of assurance, though he did not think himself justified ! I can scarce think you have read over that chapter to the Colossians; else, surely, you would not assert that those words on which the stress lies (viz., “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, eventheforgiveness of sins,”)“do not relate to Pauland Timothy who wrote the Epistle, but to the Colossians, to whom they wrote.” I need be at no pains to answer this; for presently after your own words are, “He hath made us,” meaning the Colossians, as well as himself, “meet to be inheritors.” 3. You may easily observe that I quoted the Council of Trent by memory, not having the book then by me. I own, and thank you for correcting, my mistake: But in correct ing one you make another; for the decrees of the Sixth Session were not published on the thirteenth of January; but the Session itself began on that day.

Peter, coming to Christ upon the water, because he fainted in faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared lest we should sink as Peter did,--not into the water, but into the bottomless pit of hell-fire. Therefore I say unto yeu, that we must apprehend the merits of Christ's death by faith, and that with a strong and steadfast faith; nothing deubting but that Christ by his own oblation hath taken away eur sins, and hath restored us again to God's favour.” (Ibid.) 5. it it be still said that the Church speaks only cf men in sereral, but net of the confidence of this or that particular person; even this last poor subterfuge is utterly cut off by the following words:-- “Thou, O man, hast received the body of Christ which was once broken, and his blood which was shed for the remission of thy sin. Thou hastreceived his body to have within thee the Father, the Son, and the Holy Ghost, for to endow thee with grace, and to comfort thee with their presence. Thou hastreceived his body to endow thee with everlasting righteousness, and to assure thee of everlasting bliss.” (Sermon on the Resurrection.) I shall add but one passage more, from the first part of the “Sermon on the Sacrament:”-- “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.” Let every reasonable man now judge for himself, what is the sense of our Church as to the nature of saving faith. Does it not abundantly appear that the Church of England supposes every particular believer to have a sure confidence that his sins are forgiven, and he himself reconciled to God? Yea, and how can the absolute necessity of this faith, this unwavering confidence, be more strongly or peremptorily asserted, than it is in those words: “If we begin to waver or doubt, it is to be feared lest we sink as Peter did,--not into the water, but into the bottomless pit of hell-fire?” 6.

Yea, and how can the absolute necessity of this faith, this unwavering confidence, be more strongly or peremptorily asserted, than it is in those words: “If we begin to waver or doubt, it is to be feared lest we sink as Peter did,--not into the water, but into the bottomless pit of hell-fire?” 6. I would willingly dismiss this writer here. I had said in the “Earnest Appeal,” (what I am daily more and more confirmed in,) that this faith is usually given in a moment. This you greatly dislike. Your argument against it, if put into form, will run thus:-- “They who first apprehended the meaning of the words delivered, then gave their assent to them, then had confidence in the promises to which they assented, and, lastly, loved God, did not receive faith in a moment. “But the believers mentioned in the Acts first apprehended the meaning of the words, then gave their assent, then had confidence in the promises, and, lastly, loved God: Therefore, “The believers mentioned in the Acts did not receive faith in a moment.” I deny the major. They might first apprehend, then assent, then confide, then love, and yet receive faith in a moment; in that moment wherein their general confidence became particular, so that each could say, “My Lord and my God!” One paragraph more I will be at the pains to transcribe: “You insinuate that the sacraments are only requisite to the well-being of a visible Church: Whereas the Church declares that the due administration of them is an essential property thereof. I suppose you hinted this to satisfy your loving dis ciples, the Quakers.” This is flat and plain. Here is a fact positively averred; and a reason also assigned for it. Now, do you take yourself to be a man of candour, I had almost said, of common honesty? My very words in the place referred to, are, “A visible Church is a company of faithful people. This is the essence of it. And the properties thereof are, that the pure word of God be preached therein, and the sacraments duly administered.” 7.

1. Before I enter upon the consideration of those objec tions which have been made to the manner of our preaching, I believe it may be satisfactory to some readers, if I relate how I began to preach in this manner: I was ordained Deacon in 1725, and Priest in the year fol lowing. But it was many years after this before I was convinced of the great truths above recited. During all that time I was utterly ignorant of the nature and condition of justification. Sometimes I confounded it with sanctification; (particularly when I was in Georgia;) at other times I had some confused notion about the forgiveness of sins; but then I took it for granted the time of this must be either the hour of death, or the day of judgment, I was equally ignorant of the nature of saving faith; appre hending it to mean no more than a “firm assent to all the propositions contained in the Old and New Testaments.” 2. As soon as, by the great blessing of God, I had a clearer view of these things, I began to declare them to others also. “I believed, and therefore I spake.” Wherever I was now desired to preach, salvation by faith was my only theme. My constant subjects were, “Believe in the Lord Jesus Christ, and thou shalt be saved.” “Him hath God exalted to be a Prince and a Saviour, to give repentance and remission of sins.” These Iexplained and enforced with all my might, both in every church where I was asked to preach, and occasionally in the religious societies of London and Westminster; to some or other of which I was continually pressed to go by the stewards or other members of them. Things were in this posture, when I was told I must preach no more in this, and this, and another church; the reason was usually added without reserve, “Because you preach such doc trines.” So much the more those who could not hear me there flocked together when I was at any of the societies; where I spoke, more or less, though with much inconvenience, to as many as the room I was in would contain. 3.

II., c. 1) is that which forbids field-preaching by name; and was evidently intended, not only to suppress, but also to prevent, sedition: As the title of the Act declares, and as the preamble expresses it, “to provide farther and more speedy remedies against it.” Was this then, in your own judgment, the evident intention of that Act, viz., to provide remedies against sedition? Does the very title of the Act declare this, and the preamble also express it? With what justice then, with what ingenuity or candour, with what shadow of truth or reason, can any man cite this Act against us; whom you yourself no more suspect of a design to raise sedition, (I appeal to your own conscience in the sight of God,) than of a design to blow up the city of London? 6. Hitherto, therefore, it hath not been made to appear that field-preaching is contrary to any law in being. However, “it is dangerous.” This you strongly insist on. “It may be attended with mischievous consequences. It may give advan tages to the enemies of the established government. It is big with mischief.” (Observations, Sect. i. & ii.) With what mischief? Why, “evil-minded men, by meeting together in the fields, under pretence of religion, may raise riots and tumults; or, by meeting secretly, may carry on private cabals against the state.” (Case of the Methodists, p. 2.) “And if the Methodists themselves are a harmless and loyal people, it is nothing to the point in hand. For disloyal and seditious persons may use such an opportunity of getting toge ther, in order to execute any private design. Mr. Whitefield says, thirty, fifty, or eighty thousand have attended his preach ing at once. Now, (1.) He cannot know one tenth part of such a congregation: (2.) All people may come and carry on what designs they will: Therefore, (3.) This is a great opportunity put into the hands of seditious persons to raise disturbances. “With what safety to the public these field-preachings may be continued, let the world judge.” (Ibid. pp. 2-4.) May I speak without offence? I cannot think you are in earnest. You do not mean what you say. Do you believe Mr. Whitefield had eighty thousand hearers at once? No more than you believe he had eighty millions.

But how fatal a mistake is this ! Supposing your opinion to be true, yet a. true opinion concerning repentance is wholly different from the thing itself; and you may have a true opinion concerning faith all your life, and yet die an unbeliever. Supposing therefore the opinion of particular redemption true, yet how little does it avail toward salvation l Nay, were we to suppose that none can be saved who do not hold it, it does not follow that all will be saved who do: So that if the one proved a man to be in ever so bad a state, the other would not prove him to be in a good one; and, consequently, whoso ever leans on this opinion, leans on the staff of a broken reed. Would to God that ye would mind this one thing, to “make your own calling and election sure!” that every one . of you (leaving the rest of the world to Him that made it) would himself “repent and believe the gospel !” Not repent alone, (for then you know only the baptism of John,) but believe, and be “baptized with the Holy Ghost and with fire.” Are you still a stranger to that inward baptism wherewith all true believers are baptized? May the Lord constrain you to cry out, “How am I straitened till it be accomplished!” even till the love of God inflame your heart, and consume all your vile affections ! Be not content with anything less than this! It is this loving faith alone which opens our way into “the general Church of the first-born, whose names are written in heaven l’’ which giveth us to “enter within the veil, where Jesus our fore-runner is gone before us!” 5. There is a still wider difference in some points between us and the people usually termed Quakers. But not in these points. You, as well as we, condemn “all ungodliness and unrighteousness of men; ” all those works of the devil which were recited above, and all those tempers from which they spring.

Yea, “the grace of God, which bringeth salvation,” pre sent salvation from inward and outward sin, hath abounded of late years in such a degree, as neither we nor our fathers had known. How extensive is the change which has been wrought on the minds and lives of the people! Know ye not that the sound has gone forth into all the land; that there is scarce a city or considerable town to be found, where some have not been roused out of the sleep of death, and constrained to cry out, in the bitterness of their soul, “What must I do to be saved ?” that this religious concern has spread to every age and sex; to most orders and degrees of men? to abundance of those, in particular, who, in time past, were accounted monsters of wickedness, “drinking in iniquity like water,” and commit ting all “uncleanness with greediness.” 7. In what age has such a work been wrought, considering the swiftness as well as the extent of it? When have such numbers of sinners in so short a time been recovered from the error of their ways? When hath religion, I will not say since the Reformation, but since the time of Constantine the Great, made so large a progress in any nation, within so small a space? I believe, hardly can either ancient or modern history supply us with a parallel instance. 8. Let understanding men observe also the depth of the work, so extensively and swiftly wrought. It is not a slight or superficial thing; but multitudes of men have been so thoroughly “convinced of sin,” that their “bones were smit ten asunder, as it were with a sword dividing the very joints and marrow.” Many of these have been shortly after so filled with “peace and joy in believing,” that, whether they were in the body or out of the body, they could scarcely tell. And in the power of this faith they have trampled under foot what ever the world accounts either terrible or desirable; having evidenced, in the severest trials, so fervent a love to God, so invariable and tender a goodwill to mankind, particularly to their enemies, and such a measure of all the fruits of holi ness, as were not unworthy the apostolic age.

2. The points we chiefly insisted upon were four: First, that orthodoxy, or right opinions, is, at best, but a very slender part of religion, if it can be allowed to be any part of it at all; that neither does religion consist in negatives, in bare harmlessness of any kind; nor merely in externals, in doing good, or using the means of grace, in works of piety (so called) or of charity; that it is nothing short of, or different from, “the mind that was in Christ; ” the image of God stamped upon the heart; inward righteousness, attended with the peace of God; and “joy in the Holy Ghost.” Secondly, that the only way under heaven to this religion is, to “repent and believe the gospel; ” or, (as the Apostle words it,) “repentance towards God, and faith in our Lord Jesus Christ.” Thirdly, that by this faith, “he that worketh not, but believeth on him that justifieth the ungodly, is justified freely by his grace, through the redemption which is in Jesus Christ.” And, Lastly, that “being justified by faith,” we taste of the heaven to which we are going; we are holy and happy; we tread down sin and fear, and “sit in heavenly places with Christ Jesus.” 3. Many of those who heard this began to cry out that we brought “strange things to their ears;” that this was doctrine which they never heard before, or at least never regarded. They “searched the Scriptures, whether these things were so,” and acknowledged “the truth as it is in Jesus.” Their hearts also were influenced as well as their understandings, and they determined to follow “Jesus Christ, and him crucified.” 4. Immediately they were surrounded with difficulties;-- all the world rose up against them; neighbours, strangers, acquaintance, relations, friends, began to cry out amain, “Be not righteous overmuch; why shouldest thou destroy thyself?” Let not “much religion make thee mad.” 5. One, and another, and another came to us, asking, what they should do, being distressed on every side; as every one strove to weaken, and none to strengthen, their hands in God. We advised them, “Strengthen you one another. Talk together as often as you can.

Whereas, that we practise is, the confession of several persons conjointly, not to a Priest, but to each other. Consequently, it has no analogy at all to Popish con fession. But the truth is, this is a stale objection, which many people make against anything they do not like. It is all Popery out of hand. VII. 1. And yet while most of these who were thus inti mately joined together, went on daily from faith to faith; some fell from the faith, either all at once, by falling into known, wilful sin; or gradually, and almost insensibly, by giving way in what they called little things; by sins of omission, by yield ing to heart-sins, or by not watching unto prayer. The exhort ations and prayers used among the believers did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed, I separated them from the rest, and desired them to meet me apart on Saturday evenings. 2. At this hour, all the hymns, exhortations, and prayers are adapted to their circumstances; being wholly suited to those who did see God, but have now lost sight of the light of his countenance; and who mourn after him, and refuse to be comforted till they know he has healed their backsliding. 3. By applying both the threats and promises of God to these real, not nominal, penitents, and by crying to God in their behalf, we endeavoured to bring them back to the great “Shep herd and Bishop of their souls;” not by any of the fopperies of the Roman Church, although, in some measure, countenanced by antiquity. In prescribing hair-shirts, and bodily austerities, we durst not follow even the ancient Church; although we had unawares, both in dividing ot. Two rol, the believers, from the rest of the society, and in separating the penitents from them, and appointing a peculiar service for them. VIII. 1. Many of these soon recovered the ground they had lost. Yea, they rose higher than before; being more watchful than ever, and more meek and lowly, as well as stronger in the faith that worketh by love. They now outran the greater part of their brethren, continually walking in the light of God, and having fellowship with the Father, and with his Son Jesus Christ. 2.

Minutes of Some Late Conversations, 1744 Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1744 Author: John Wesley --- THE following persons being met at the Foundery,-John Wesley; Charles Wesley; John Hodges, Rector of Wenvo; Henry Piers, Vicar of Bexley; Samuel Taylor, Vicar of Quin ton; and John Meriton; after some time spent in prayer, the design of our meeting was proposed; namely, to consider, 1. What to teach; 2. How to teach; and, 3. What to do; that is, how to regulate our doctrine, disci pline, and practice. We began with considering the doctrine of justification: The questions relating to, with the substance of the answers given thereto, were as follows: Q. 1. What is it to be justified? A. To be pardoned and received into God’s favour; into such a state, that, if we continue therein, we shall be finally saved. Q. 2. Is faith the condition of justification? A. Yes; for every one who believeth not is condemned; and every one who believes is justified. Q. 3. But must not repentance, and works meet for repent ance, go before this faith? A. Without doubt; if by repentance you mean conviction of sin; and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good, and using his ordinances, according to the power we have received. Q. 4. What is faith? A. Faith in general is a divine, supernatural exeyxos (elen chos) of things not seen; that is, of past, future, or spiritual things: It is a spiritual sight of God and the things of God. First. A sinner is convinced by the Holy Ghost, “Christ loved me, and gave himself for me.” This is that faith by which he is justified, or pardoned, the moment he receives it. Immediately the same Spirit bears witness, “Thou art par doned; thou hast redemption in his blood.” And this is saving faith, whereby the love of God is shed abroad in his heart. Q. 5. Have all Christians this faith? May not a man be justified, and not know it? A. That all true Christians have such a faith as implies an assurance of God’s love, appears from Romans viii. 15; Ephes. iv. 32; 2 Cor. xiii. 5; Heb. viii. 10; 1 John iv. 10, and 19.

10, and 19. And that no man can be justified and not know it, appears far ther from the nature of the thing: For faith after repentance is ease after pain, rest after toil, light after darkness. It ap pears also from the immediate, as well as distant, fruits thereof. Q. 6. But may not a man go to heaven without it? A. It does not appear from holy writ that a man who hears the gospel can, (Mark xvi. 16,) whatever a Heathen may do. (Romans ii. 14.) Q. 7. What are the immediate fruits of justifying faith? A. Peace, joy, love, power over all outward sin, and power to keep down inward sin. Q. 8. Does any one believe, who has not the witness in him self, or any longer than he sees, loves, obeys God? * A. We apprehend not; seeing God being the very essence of faith; love and obedience, the inseparable properties of it. Q. 9. What sins are consistent with justifying faith? A. No wilful sin. If a believer wilfully sins, he casts away his faith. Neither is it possible he should have justifying faith again, without previously repenting. Q. 10. Must every believer come into a state of doubt, or fear, or darkness? Will he do so, unless by ignorance, or unfaithfulness? Does God otherwise withdraw himself? A. It is certain, a believer need never again come into con demnation. It seems he need not come into a state of doubt, or fear, or darkness; and that (ordinarily at least) he will not, unless by ignorance or unfaithfulness. Yet it is true, that the first joy does seldom last long; that it is commonly followed by doubts and fears; and that God frequently permits great heaviness before any large manifestation of himself. Q. 11. Are works necessary to the continuance of faith? A. Without doubt; for a man may forfeit the free gift of God, either by sins of omission or commission. Q. 12. Can faith be lost but for want of works? A. It cannot but through disobedience. Q. 13. How is faith “made perfect by works?” A. The more we exert our faith, the more it is increased. “To him that hath, shall be given.” Q. 14. St. Paul says, Abraham was not justified by works; St. James, he was justified by works. Do they not contradict each other? A.

(4.) That it is bondage to do a thing because it is com manded, or forbear it because it is forbidden. (5.) That a believer is not obliged to use the ordinances of God, or to do good works. (6.) That a Preacher ought not to exhort to good works; not unbelievers, because it is hurtful; not believers, because it is needless. Q. 21. What was the occasion of St. Paul's writing his Epistle to the Galatians? A. The coming of certain men amongst the Galatians, who taught, “Except ye be circumcised, and keep the law of Moses, ye cannot be saved.” Q. 22. What is his main design therein? A. To prove, (1.) That no man can be justified or saved by the works of the law, either moral or ritual. (2.) That every believer is justified by faith in Christ, without the works of the law. Q. 23. What does he mean by “the works of the law?” (Galatians ii. 16, &c.) A. All works which do not spring from faith in Christ. Q. 24. What, by being “under the law?” (Gal. iii. 23.) A. Under the Mosaic dispensation. Q. 25. What law has Christ abolished? A. The ritual law of Moses. Q. 26. What is meant by liberty? (Gal. v. 1.) A. Liberty, (l.) From that law. (2.) From sin. ON TUESDAY MoRNING, June 26th, wAs considERED THE WITH regard to which, the questions asked, and the sub stance of the answers given, were as follows: Q. 1. What is it to be sanctified? A. To be renewed in the image of God, in righteousness and true holiness. Q. 2. Is faith the condition, or the instrument, of sanctifi cation? A. It is both the condition and instrument of it. When we begin to believe, then sanctification begins. And as faith increases, holiness increases, till we are created anew. Q. 3. What is implied in being a perfect Christian? A. The loving the Lord our God with all our heart, and with all our mind, and soul, and strength. (Deut. vi. 5, xxx. 6; Ezek. xxxvi. 25-29.) Q. 4. Does this imply that all inward sin is taken away? A. Without doubt; or how could we be said to be saved “from all our uncleannesses?” (Ver. 29.) Q. 5. Can we know one who is thus saved? What is a rea sonable proof of it? A.

A. We cannot, without the miraculous discernment of spirits, be infallibly certain of those who are thus saved. But we apprehend, these would be the best proofs which the nature of the thing admits: (1) If we had sufficient evidence of their unblamable behaviour preceding. (2.) If they gave a dis tinct account of the time and manner wherein they were saved from sin, and of the circumstances thereof, with such sound speech as could not be reproved. And, (3.) If, upon a strict inquiry afterwards from time to time, it appeared that all their tempers, and words, and actions, were holy and unreprovable. Q. 6. How should we treat those who think they have attained this? A. Exhort them to forget the things that are behind, and to watch and pray always, that God may search the ground of their hearts. WEDNESDAY, June 27th, we BEGAN To considER PoinTs WITH regard to which, the questions asked, and the sub stance of the answers given, were as follows: Q. 1. What is the Church of England? A. According to the Twentieth Article, the visible Church of England is the congregation of English believers, in which the pure word of God is preached, and the sacraments duly administered. (But the word “Church” is sometimes taken, in a looser sense, for “a congregation professing to believe.” So it is taken in the Twenty-sixth Article; and in the first, second, and third chapters of the Revelation.) Q. 2. Who is a member of the Church of England? A. A believer, hearing the pure word of God preached, and partaking of the sacraments duly administered, in that Church. Q. 3. What is it to be zealous for the Church? A. To be earnestly desirous of its welfare and increase: Of its welfare, by the confirmation of its present members, in faith, hearing, and communicating; and of its increase, by the addition of new members. Q. 4. How are we to defend the doctrine of the Church? A. Both by our preaching and living. Q. 5. How should we behave at a false or railing sermon? A. If it only contain personal reflections, we may quietly suffer it: If it blaspheme the work and Spirit of God, it may be better to go out of the Church. In either case, if opportu nity serve, it would be well to speak or write to the Minister.

(4.) But we cannot with a good conscience neglect the pre sent opportunity of saving souls while we live, for fear of conse quences which may possibly or probably happen after we are dead. BRIsrol, THURSDAY, August 1st, 1745 THE following persons being met together at the New-Room, in Bristol; John Wesley, Charles Wesley, John Hodges, Thomas Richards, Samuel Larwood, Thomas Meyrick, Richard Moss, John Slocombe, Herbert Jenkins, and Marmaduke Gwynne; it was proposed to review the Minutes of the last Conference with regard to justification. And it was asked: Q. 1. How comes what is written on this subject to be so intricate and obscure? Is this obscurity from the nature of the thing itself; or, from the fault or weakness of those who have generally treated of it? A. We apprehend this obscurity does not arise from the mature of the subject; but, perhaps, partly from hence, that the devil peculiarly labours to perplex a subject of the greatest importance; and partly from the extreme warmth of most writers who have treated of it? Q. 2. We affirm, faith in Christ is the sole condition of justification. But does not repentance go before that faith? yea, and, supposing there be opportunity for them, fruits or works meet for repentance? A. Without doubt they do. Q. 3. How then can we deny them to be conditions of justi fication? Is not this a mere strife of words? But is it worth while to continue a dispute on the term condition? A. It seems not, though it has been grievously abused. But so the abuse cease, let the use remain. Q. 4. Shall we read over together Mr. Baxter’s “Aphorisms concerning Justification?” A. By all means. Which were accordingly read. And it was desired, that each person present would in the afternoon consult the scriptures cited therein, and bring what objections might occur the next morning. FRIDAY, August 2d, THE QUESTION was PROPosED:-- Q. 1. Is a sense of God’s pardoning love absolutely necessary to our being in his favour? Or may there be some exempt cases? A. We dare not say there are not. Q. 2. Is it necessary to inward and outward holiness? A. We incline to think it is. Q. 3. Is it indispensably necessary to final salvation? sup pose in a Papist; or a Quaker; or, in general, among those who never heard it preached? A.

The love of Christ constraineth him. After this, he may obey, or he may not; no constraint being laid upon him Q. 12. Can faith be lost, but through disobedience? A. It cannot. A believer first inwardly disobeys, inclines to sin with his heart: Then his intercourse with God is cut off; that is, his faith is lost: And after this, he may fall into out ward sin, being now weak, and like another man. Q. 13. How can such an one recover faith? A. By “repenting, and doing the first works.” (Rev. ii. 5.) Q. 14. Whence is it that so great a majority of those who believe fall more or less into doubt or fear? A. Chiefly from their own ignorance or unfaithfulness: Often from their not watching unto prayer: Perhaps some times from some defect, or want of the power of God in the preaching they hear. Q. 15. Is there not a defect in us? Do we preach as we did at first? Have we not changed our doctrines? A. (1.) At first we preached almost wholly to unbelievers. To those therefore we spake almost continually of remission of sins through the death of Christ, and the mature of faith in his blood. And so we do still, among those who need to be taught the first elements of the gospel of Christ. (2.) But those in whom the foundation is already laid, we exhort to go on to perfection; which we did not see so clearly at first; although we occasionally spoke of it from the beginning. (3.) Yet we now preach, and that continually, faith in Christ, as the Prophet, Priest, and King, at least, as clearly, as strongly, and as fully, as we did six years ago. Q. 16. Do we not discourage visions and dreams too much, as if we condemned them toto genere? A. We do not intend to do this. We neither discourage nor encourage them. We learn from Acts ii. 17, &c., to expect something of this kind “in the last days.” And we cannot deny that saving faith is often given in dreams or visions of the night; which faith we account neither better nor worse, than if it came by any other means. Q. 17. Do not some of our assistants preach too much of the wrath, and too little of the love, of God? A.

A. We fear they have leaned to that extreme; and hence some of their hearers may have lost the joy of faith. Q. 18. Need we ever preach the terrors of the Lord to those who know they are accepted of him? A. No: It is folly so to do; for love is to them the strongest of all motives. Q. 19. Do we ordinarily represent a justified state so great and happy as it is? A. Perhaps not. A believer, walking in the light, is inex pressibly great and happy. Q. 20. Should we not have a care of depreciating justifica tion, in order to exalt the state of full sanctification? A. Undoubtedly we should beware of this; for one may insensibly slide into it. Q. 21. How shall we effectually avoid it? A. When we are going to speak of entire sanctification, let us first describe the blessings of a justified state, as strongly as possible. Q. 22. Does not the truth of the gospel lie very near both to Calvinism and Antinomianism? A. Indeed it does; as it were, within a hair's breadth: So that it is altogether foolish and sinful, because we do not quite agree either with one or the other, to run from them as far as eWer We can. Q. 23. Wherein may we come to the very edge of Calvinism? A. (1.) In ascribing all good to the free grace of God. (2.) In denying all natural free-will, and all power antecedent to grace. And, (3.) In excluding all merit from man; even for what he has or does by the grace of God. Q. 24. Wherein may we come to the edge of Antinomianism? A. (1.) In exalting the merits and love of Christ. (2.) In rejoicing evermore. Q. 25. Does faith supersede (set aside the necessity of) holi ness or good works? A. In nowise. So far from it, that it implies both, as a cause does its effects. ABoUT TEN, we BEGAN TO SPEAK of SANCTIFICATION: witH REGARD To whICH, IT was INQUIRED : Q. 1. WHEN does inward sanctification begin? A. In the moment we are justified. The seed of every virtue is then sown in the soul. From that time the believer gradually dies to sin, and grows in grace.

18. Is it not all in all? A. All will follow persevering sincerity. God gives every thing with it; nothing without it. Q. 19. Are not then sincerity and faith equivalent terms? A. By no means. It is at least as nearly related to works as it is to faith. For example, Who is sincere before he believes? He that then does all he can; he that, according to the power he has received, brings forth “fruits meet for repentance.” Who is sincere after he believes? He that, from a sense of God’s love, is zealous of all good works. Q. 20. Is not sincerity what St. Paul terms a willing mind, m Tpo6vula? (2 Cor. viii. 12.) A. Yes: If that word be taken in a general sense. For it is a constant disposition to use all the grace given. Q. 21. But do we not then set sincerity on a level with faith? A. No. For we allow a man may be sincere, and not be jus tified, as he may be penitent, and not be justified; (not as yet;) but he cannot have faith, and not be justified. The very moment he believes, he is justified. Q. 22. But do we not give up faith, and put sincerity in its place, as the condition of our acceptance with God? A. We believe it is one condition of our acceptance, as repentance likewise is. And we believe it a condition of our continuing in a state of acceptance. Yet we do not put it in the place of faith. It is by faith the merits of Christ are applied to my soul. But if I am not sincere, they are not applied. Q. 23. Is not this that “going about to establish your own righteousness,” whereof St. Paul speaks, Rom. x. 3? A. St. Paul there manifestly speaks of unbelievers, who sought to be accepted for the sake of their own righteousness. We do not seek to be accepted for the sake of our sincerity; but through the merits of Christ alone. Indeed, so long as any man believes, he cannot go about (in St. Paul’s sense) to “establish his own righteousness.” Q. 24. But do you consider, that we are under the covenant of grace, and that the covenant of works is now abolished? A.

A. All mankind were under the covenant of grace, from the very hour that the original promise was made. If by the cove nant of works you mean, that of unsinning obedience made with Adam before the fall, no man but Adam was ever under that covenant; for it was abolished before Cain was born. Yet it is not so abolished, but that it will stand, in a measure, even to the cnd of the world; that is, If we “do this,” we shall live; if not, we shall die eternally: If we do well, we shall live with God in glory; if evil, we shall die the second death. For every man shall be judged in that day, and rewarded “according to his works.” Q. 25. What means then, “To him that believeth, his faith is counted for righteousness?” A. That God forgives him that is unrighteous as soon as he believes, accepting his faith instead of perfect righteousness. But then observe, universal righteousness follows, though it did not precede, faith. Q. 26. But is faith thus “counted to us for righteousness,” at whatsoever time we believe? A. Yes. In whatsoever moment we believe, all our past sins vanish away: They are as though they had never been, and we stand clear in the sight of God. TUEsDAY, TEN o’clock. MR. TAYLoR of Quinton, and T. Glascot, being added, it was inquired, Q. 1. Are not the assurance of faith, the inspiration of the Holy Ghost, and the revelation of Christ in us, terms nearly of the same import? A. He that denies one of them must deny all; they are so closely connected together. Q. 2. Are they ordinarily, where the pure gospel is preached, essential to our acceptance? A. Undoubtedly they are; and, as such, to be insisted on, in the strongest terms. Q. 3. Is not the whole dispute of salvation by faith or by works a mere strife of words? A. In asserting salvation by faith, we mean this: (1.) That pardon (salvation begun) is received by faith producing works. (2.) That holiness (salvation continued) is faith working by love. (3.) That heaven (salvation finished) is the reward of this faith.

(3.) That heaven (salvation finished) is the reward of this faith. If you who assert salvation by works, or by faith and works, mean the same thing, (understanding by faith, the revelation of Christ in us,--by salvation, pardon, holiness, glory,) we will not strive with you at all. If you do not, this is not a strife of words; but the very vitals, the essence of Christianity is the thing in question. Q. 4. Wherein does our doctrine now differ from that we preached when at Oxford? A. Chiefly in these two points (1.) We then knew nothing of that righteousness of faith, in justification; nor (2.) Of the nature of faith itself, as implying consciousness of pardon. Q. 5. May not some degree of the love of God go before a distinct sense of justification? A. We believe it may.- Q. 6. Can any degree of sanctification or holiness? A. Many degrees of outward holiness may ; yea, and some degree of meekness, and several other tempers which would be branches of Christian holiness, but that they do not spring from Christian principles. For the abiding love of God cannot spring but from faith in a pardoning God. And no true Christian holiness can exist without that love of God for its foundation. Q. 7. Is every man, as soon as he believes, a new creature, sanctified, pure in heart? Has he then a new heart? Does Christ dwell therein 7 And is he a temple of the Holy Ghost? A. All these things may be affirmed of every believer, in a true sense. Let us not therefore contradict those who main tain it. Why should we contend about words? TUEsDAY, June 16th, 1747 THE following persons being met at the Foundery : John Wesley, Charles Wesley, and Charles Manning, Vicar of Hayes; Richard Thomas Bateman, Rector of St. Bartholo mew’s the Great; Henry Piers, Howell Harris, and Thomas Hardwick; it was inquired, Q. 1. Is justifying faith a divine assurance that Christ loved me, and gave himself for me? A. We believe it is. Q. 2. What is the judgment of most of the serious Dissen ters concerning this? A.

A. They generally allow, that many believers have such an assurance; and, that it is to be desired and prayed for by all But then they affirm, that this is the highest species or degree of faith; that it is not the common privilege of believers: Consequently, they deny that this is justifying faith, or neces sarily implied therein.- Q. 3. And are there not strong reasons for their opinion? For instance: If the true believers of old had not this assur ance, then it is not necessarily implied in justifying faith. But the true believers of old had not this assurance. A. David, and many more of the believers of old, undenia bly had this assurance. But even if the Jews had it not, it would not follow that this is not implied in Christian faith. Q. 4. But do you not know that the Apostles themselves had it not till after the day of Pentecost? A. The Apostles themselves had not the proper Christian faith till after the day of Pentecost. Q. 5. But were not those Christian believers, in the proper sense, to whom St. John wrote his First Epistle? Yet to these he says, “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” (v. 13.) A. This does not prove that they did not know they had eternal life, any more than that they did not believe. His plain meaning is, “I have written unto you that you may be the more established in the faith.” Therefore, it does not follow from hence, that they had not this assurance; but only that there are degrees therein. Q. 6. But were not the Thessalonians true believers? Yet they had not this assurance; they had only a “good hope.” (2 Thess. ii. 16.) A. The text you refer to runs thus: “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.” This good hope does not exclude, but necessarily implies, a strong assurance of the love of God. Q. 7. But does not St.

But does not St. Paul say even of himself, “I know nothing by myself; yet am I not hereby justified?” (1 Cor inthians iv. 4.) A. He does not say of himself here, that he was not justified, or that he did not know it; but only, that though he had a conscience void of offence, yet this did not justify him before God. And must not every believer say the same? This, there fore, is wide of the point. Q. 8. But does he not disclaim any such assurance in those words, “I was with you in weakness, and in fear, and in much trembling?” (1 Cor. ii. 3.) A. By no means. For these words do not imply any fear either of death or hell. They express only a deep sense of his utter insufficiency for the great work wherein he was engaged. Q. 9. However, does he not exclude Christians in general from such an assurance, when he bids them “work out” their “salvation with fear and trembling?” (Phil. ii. 12.) A. No more than from love; which is always joined with filial fear and reverential trembling. And the same answer is applicable to all those texts which exhort a believer to fear. Q. 10. But does not matter of fact prove, that justifying faith does not necessarily imply assurance? For can you believe that such a person as J. A., or E. V., who have so much integrity, zeal, and fear of God, and walk so unblamably in all things, is void of justifying faith? Can you suppose such as these to be under the wrath and under the curse of God; especially if you add to this, that they are continually long ing, striving, praying for the assurance which they have not? A. This contains the very strength of the cause; and in clines us to think that some of these may be exempt cases. But, however that be, we answer, (1.) It is dangerous to ground a general doctrine on a few particular experiments. (2.) Men may have many good tempers, and a blameless life, (speaking in a loose sense,) by nature and habit, with prevent ing grace; and yet not have faith and the love of God. (3.) It is scarce possible for us to know all the circum stances relating to such persons, so as to judge certainly con cerning them.

(3.) It is scarce possible for us to know all the circum stances relating to such persons, so as to judge certainly con cerning them. (4.) But this we know, if Christ is not revealed in them, they are not yet Christian believers. Q. 11. But what will become of them then, suppose they die in this state? A. That is a supposition not to be made. They cannot die in this state: They must go backward or forward. If they continue to seek, they will surely find, righteousness, and peace, and joy in the Holy Ghost. We are confirmed in this belief by the many instances we have seen of such as these finding peace at the last hour. And it is not impossible but others may then be made partakers of like precious faith, and yet go hence without giving any outward proof of the change which God hath wrought. WEDNESDAY, June 17th Q. 1. How much is allowed by our brethren who differ from us, with regard to entire sanctification? A. They grant, (1.) That every one must be entirely sanc tified in the article of death. (2.) That, till then, a believer daily grows in grace, comes nearer and nearer to perfection. (3.) That we ought to be continually pressing after this, and to exhort all others so to do. Q. 2. What do we allow them ? A. We grant, (1.) That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death. (2.) That the term “sanctified” is continually applied by St. Paul to all that were justified, were true believers. (3.) That by this term alone, he rarely, if ever, means saved from all sin. (4.) That, consequently, it is not proper to use it in this sense, without adding the word “wholly, entirely,” or the like. (5.) That the inspired writers almost continually speak of or to those who were justified; but very rarely, either of or to those who were wholly sanctified. (6.) That, consequently, it behoves us to speak in public almost continually of the state of justification; but, more rarely, in full and explicit terms, concerning entire sanctifica tion,- Q. 3. What then is the point wherein we divide? A.

What inconveniences would this bring on the person himself, set as a mark for all to shoot at I What a temptation would it be to others, not only to men who knew not God, but to believers themselves ! How hardly would they refrain from idolizing such a person | And yet, how unprofitable to gainsayers | “For if they hear not Moses and the Prophets,” Christ and his Apostles, “neither would they be persuaded, though one rose from the dead.” Q. 13. Suppose one had attained to this, would you advise him to speak of it? A. Not to them who know not God. It would only provoke them to contradict and blaspheme: Nor to any, without some particular reason, without some particular good in view. And then they should have an especial care to avoid all appearance of boasting. Q. 14. Is it a sin, not to believe those who say they have attained? A. By no means, even though they said true. We ought not hastily to believe, but to suspend our judgment, till we have full and strong proof. Q. 15. But are we not apt to have a secret distaste to any who say they are saved from all sin? A. It is very possible we may, and that on several grounds; partly from a concern for the honour of God, and the good of souls, who may be hurt, yea, or turned out of the way, if these are not what they profess; partly from a kind of implicit envy at those who speak of higher attainments than our own; and partly from our slowness and unreadiness of heart to believe the works of God. Q. 16. Does not the harshly preaching perfection tend to bring believers into a kind of bondage, or slavish fear? A. It does: Therefore we should always place it in the most amiable light, so that it may excite only hope, joy, and desire. Q. 17. Why may we not continue in the joy of faith even till we are made perfect? A. Why indeed! since holy grief does not quench this joy; since, even while we are under the cross, while we deeply partake of the sufferings of Christ, we may rejoice with joy unspeakable. Q. 18. Do we not discourage believers from rejoicing ever more? A. We ought not so to do.

P., &c., their heirs and assigns for ever. NEvERTHELEss, upon special trust and confidence, and to the intent, that they and the survivors of them, and the Trustees for the time being, do and shall permit John Wesley, of the City-Road, London, Clerk, and such other persons as he shall from time to time appoint, at all times, during his natural life, and no other persons, to have and enjoy the free use and benefit of the said premises; that the said John Wesley, and such other persons as he appoints, may therein preach and expound God’s holy word. And after his decease, upon further trust and confidence, and to the intent, that the said T. P., &c., or the major part of them, or the survivors of them, and the major part of the Trustees of the said premises for the time being, shall, from time to time, and at all times for ever, permit such persons as shall be appointed at the yearly Conference of the people called Methodists, in London, Bristol, Leeds, Manchester, or else where, specified by name in a Deed enrolled in Chancery, under the hand and seal of the said John Wesley, and bearing date the 28th day of February, 1784, and no others, to have and to enjoy the said premises, for the purposes aforesaid: Provided always, that the persons preach no other doctrine than is con tained in Mr. Wesley's ‘Notes upon the New Testament, and four volumes of ‘Sermons. And upon farther trust and confi dence, that, as often as any of these Trustees, or the Trustees for the time being, shall die, or cease to be a member of the society commonly called Methodists, the rest of the said Trus tees, or of the Trustees for the time being, as soon as conveni ently may be, shall and may choose another Trustee or Trus tees, in order to keep up the number of Trustees for ever. In witness whereof, the said B. H. hath hereunto set his hand and seal, the day and year above-written.” In this form the proprietors of the House are to make it over to five, seven, or nine Trustees. Q. 62. But is this form a safe one? Should we not have the opinion of a Counsel upon it? A.

3. Nor do we desire to be distinguished by actions, customs, or usages, of an indifferent nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore, neither will any man, who knows whereof he affirms, fix the mark of a Methodist here,--in any actions or customs purely indifferent, undetermined by the word of God. 4. Nor, lastly, is he distinguished by laying the whole stress of religion on any single part of it. If you say, “Yes, he is; for he thinks “we are saved by faith alone:’” I answer, You do not understand the terms. By salvation he means holiness of heart and life. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? “Do we then make void the law through faith? God forbid! Yea, we establish the law.” We do not place the whole of religion (as too many do, God knoweth) either in doing no harm, or in doing good, or in using the ordinances of God. No, not in all of them together; wherein we know by experience a man may labour many years, and at the end have no religion at all, no more than he had at the beginning. Much less in any one of these; or, it may be, in a scrap of one of them: Like her who fancies herself a virtuous woman, only because she is not a prostitute; or him who dreams he is an honest man, merely because he does not rob or steal. May the Lord God of my fathers preserve me from such a poor, starved religion as this I Were this the mark of a Methodist, I would sooner choose to be a sincere Jew, Turk, or Pagan. 5. “What then is the mark?

6. They were all zealous members of the Church of England; not only tenacious of all her doctrines, so far as they knew them, but of all her discipline, to the minutest circumstance. They were likewise zealous observers of all the University Statutes, and that for conscience' sake. But they observed neither these nor anything else any further than they conceived it was bound upon them by their one book, the Bible; it being their one desire and design to be downright Bible-Christians; taking the Bible, as interpreted by the primitive Church and our own, for their whole and sole rule. 7. The one charge then advanced against them was, that they were “righteous overmuch; ” that they were abundantly too scrupulous, and too strict, carrying things to great ex tremes: In particular, that they laid too much stress upon the Rubrics and Canons of the Church; that they insisted too much on observing the Statutes of the University; and that they took the Scriptures in too strict and literal a sense; so that if they were right, few indeed would be saved. 8. In October, 1735, Mr. John and Charles Wesley, and Mr. Ingham, left England, with a design to go and preach to the Indians in Georgia: But the rest of the gentlemen con tinued to meet, till one and another was ordained and left the University. By which means, in about two years’ time, scarce any of them were left. 9. In February, 1738, Mr. Whitefield went over to Georgia with a design to assist Mr. John Wesley; but Mr. Wesley just then returned to England. Soon after he had a meeting with Messrs. Ingham, Stonehouse, Hall, Hutchings, Kinchin, and a few other Clergymen, who all appeared to be of one heart, as well as of one judgment, resolved to be Bible-Christians at all events; and, wherever they were, to preach with all their might plain, old, Bible Christianity. 10. They were hitherto perfectly regular in all things, and zealously attached to the Church of England. Meantime, they began to be convinced, that “by grace we are saved through faith;” that justification by faith was the doctrine of the Church, as well as of the Bible. As soon as they believed, they spake; salvation by faith being now their standing topic.

As soon as they believed, they spake; salvation by faith being now their standing topic. Indeed this implied three things: (1.) That men are all, by nature, “dead in sin,” and, consequently, “children of wrath.” (2.) That they are “justified by faith alone.” (3.) That faith produces inward and outward holiness: And these points they insisted on day and night. In a short time they became popular Preachers. The congregations were large wherever they preached. The former name was then revived; and all these gentlemen, with their followers, were entitled Methodists. 11. In March, 1741, Mr. Whitefield, being returned to Eng land, entirely separated from Mr. Wesley and his friends, because he did not hold the decrees. Here was the first breach, which warm men persuaded Mr. Whitefield to make merely for a difference of opinion. Those, indeed, who believed universal redemption had no desire at all to separate; but those who held particular redemption would not hearof any accomodation, being determined to have no fellowship with men that “were in so dangerous errors.” So there were mow two sorts of Methodists, so called; those for particular, and those for general, redemption. 12. Not many years passed, before William Cudworth and James Relly separated from Mr. Whitefield. These were pro perly Antinomians; absolute, avowed enemies to the law of God, which they never preached or professed to preach, but termed all legalists who did. With them, “preaching the law” was an abomination. They had “nothing to do” with the law. They would “preach Christ,” as they called it, but without one word either of holiness or good works. Yet these were still denominated Methodists, although differing from Mr. White field, both in judgment and practice, abundantly more than Mr. Whitefield did from Mr. Wesley. 13. In the mean time, Mr. Venn and Mr. Romaine began to be spoken of; and not long after Mr. Madan and Mr. Berridge, with a few other Clergymen, who, although they had no connexion with each other, yet preaching salvation by faith, and endeavouring to live accordingly, to be Bible Christians, were soon included in the general name of Method ists. And so indeed were all others who preached salvation by faith, and appeared more serious than their neighbours.

You suppose this faith to imply an evidence that God is mer ciful to me a sinner; that he is reconciled to me by the death of his Son, and now accepts me for his sake. You accordingly describe the faith of a real Christian as “a sure trust and confi dence ’’ (over and above his assent to the sacred writings) “which he hath in God, that his sins are forgiven; and that he is, through the merits of Christ, reconciled to the favour of God.” You believe, farther, that both this faith and love are wrought in us by the Spirit of God; nay, that there cannot be in any man one good temper or desire, or so much as one good thought, unless it be produced by the almighty power of God, by the inspiration or influence of the Holy Ghost. If you walk by this rule, continually endeavouring to know and love and resemble and obey the great God and Father of our Lord Jesus Christ, as the God of love, of pardoning mercy; if from this principle of loving, obedient faith, you carefully abstain from all evil, and labour, as you have opportunity, to do good to all men, friends or enemies; if, lastly, you unite together, to encourage and help each other in thus working out your salvation, and for that end watch over one another in love, you are they whom I mean by Methodists. The First general advice which one who loves your souls would earnestly recommend to every one of you is: “Con sider, with deep and frequent attention, the peculiar circum stances wherein you stand.” One of these is, that you are a new people: Your name is new, (at least, as used in a religious sense,) not heard of, till a few years ago, either in our own or any other nation.

And the same you say in general of the Moravian brethren, in your letter to them. “But Mr. Molther was quickly after recalled into Germany.’ This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceed ings. Nor indeed can you, consistently with your next words: ‘The great fault of the Moravian Church seems to lie, in not openly disclaiming all he had said; which, in all probability they would have done, had they not leaned to the same opinion.” “You ‘never knew but one of the Moravian Church affirm, that a believer does not grow in holiness. But who was this? No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay too much regard.” (Second Letter, page 79.) 2. This is the whole of your reply to this part of my answer. I will now consider it, part by part. First. “With regard to the denying degrees in faith, you mentioned, ‘that the Moravian Church was cleared from this mistake. But did you not mention this as one of the tenets of the Moravians?” No; not of the Moravians in general. “Do you not say, that you ‘could not agree with Mr. Span genberg, that none has any faith, so long as he is liable to any doubt or fear?’” I do say so still. But Spangenberg is not the Moravian Church. “Do you not represent Mr. Molther, and other Moravians in England, as teaching the same?” I do; three or four in all. But neither are these the Moravian Church. “In short, I have not charged the Moravian Church with anything; but only repeat after you.” Indeed you have, in the very case before us. You charge them with deny ing degrees in faith. I do not charge them herewith. I openly cleared them from any such charge near six years ago. “If, therefore, you have accused them when you knew them to be guiltless, you must bear the blame.” In this case I must entreat you to bear it in my stead: For I have not accused them,--the Moravian Church. It is you that have accused them. I have again and again declared they are not guilty. Secondly.

Secondly. “‘They do use the ordinances of God with rever ence and godly fear.’ You have charged Mr. Spangenberg and Mr. Molther with teaching, that we ought to abstain from them.” That we? No. That unbelievers ought. The assertion relates to them only. “And the same you say in general of the Moravian brethren, in your Letter.” I say, they hold that un believers ought to abstain from them. But yet I know and bear witness, they use them themselves, and that “with reverence and godly fear.” “‘Mr. Molther was quickly after recalled to Germany.’ This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings.” I do not say so; because I am not sure; but I believe it was out of a dislike to some of his proceedings, if not of his doctrines too. “Nor indeed can you, consistently with your next words: ‘The great fault of the Moravian Church seems to lie, in not openly disclaiming all he had said.’” relating to this head. They did privately disclaim what he had said of degrees in faith. But I think that was not enough. And I still believe they would have done more, “had they not leaned themselves to the same opinion,” touching the ordinances. Thirdly. “You ‘never knew but one of the Moravian Church affirm, that a believer does not grow in holiness.” But who was this? No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay ‘too much regard.’” Do you apprehend where the stress of the argument lies? I never heard one Moravian affirm this, but the Count alone; and him only once; and that once was in the heat of dispute. Aud hence I inferred, it is not a doctrine of the Moravian Church; nay, I doubt whether it be the Count’s own settled judgment. 3. But I may not dismiss this passage yet. It is now my turn to complain of unfair usage; of the exceeding lame, broken, imperfect manner wherein you cite my words.

Not the Moravians, but the English brethren of Fetter-Lane, before their union with the Moravians. Herein, then, is no shadow of contradiction; for the two sentences do not relate to the same persons.” You reply, “Would you then have us to think that so much anger and contradiction reigned among your Methodists?” I “would have you think” this is nothing to the purpose. Prove the contradiction, and you speak to the point. “It is plain they had before this been perverted by the Moravians; and that they were unwilling to be taught by any others.” They; that is, nearly half of the society. But here is no proof of the contradiction still. (2) “You say, ‘They had well nigh destroyed brotherly love from among us, partly by cautions against natural love, partly by occasioning almost continual disputes.” So they had; but we had then no connexion with them. Neither, therefore, does this contradict their loving one another. You reply, “As if they can truly love each other, who teach you not to do it, and stir up divisions and disturbances among you.” You should say, if you would repeat after me, “Who caution you against natural love, and occasion many disputes among you.” Well; allowing they do this, (which is utterly wrong,) yet where is the contradiction? Yet they may love one another. (3.) “You praise them for using no diversions, but such as become saints; and yet say,” (I recite the whole sentence,) “‘I have heard some of you affirm that Christian salvation implies liberty to conform to the world, by joining in worldly diversions in order to do good.’” And both these are true. The Moravians, in general, use no diversions but such as be come saints. And yet I have heard some of them affirm, in contradiction to their own practice, that “one then mentioned did well when he joined in playing at tennis in order to do good.” To this you make no reply. Silence then consents, that there is no contradiction here. (4) “You ‘praise them for not regarding outward adorn ing.’” So I do, the bulk of the congregation.

13. However, you add, “Had you shown me mistaken in any point you have attempted to reply to, still you confess errors and wickedness enough among the Moravians, to render your account of them very inconsistent. But you have not succeeded in any one answer. You have not shown that I have, in any one instance, misquoted you, or misunderstood the character you had given of them, or argued falsely from what you had said of them. And truly, Sir, all you have done has been cavilling at a few particulars. But the argument I was urging all this while you quite forgot.” | Sir, if it be so, you do me too much honour, in setting pen to paper again. But is it so? Have I all this while quite forgot the argument you was urging? I hope not. I seem to remem ber you was urging some argument to prove, that I “fall not only into inconsistencies, but direct contradictions;” (Remarks, p. 21 ;) and that I showed you mistaken, not only in one, but in every point which you advanced as such; that I did not confess any such errors or wickedness of the Moravians, as rendered my account of them self-inconsistent; that I “succeeded” in more than “one answer” to the objections you had urged against it; and that I showed, you had “mis quoted or misunderstood the character I had given of them,” or “argued falsely from it,” not properly “in one instance,” but from the beginning to the end. Yet this I think it incumbent upon me to say, that wherein soever I have contributed, directly or indirectly, to the spread ing of anything evil, which is or has been among the Mora vians, I am sorry for it, and hereby ask pardon both of God and all the world.- II. 1. I think it appears, by what you have yourself observed, that, on the Second head, Justification by Faith, I allow, in the beginning of the “Farther Appeal,” almost as much as you contend for. I desire leave to cite part of that passage again, that we may come as near each other as possible.

I desire leave to cite part of that passage again, that we may come as near each other as possible. I would just subjoin a few words on each head, which I hope may remove more difficulties out of the way:-- “That justification, whereof our Articles and Homilie speak, means present pardon, and acceptance with God; who therein ‘declares his righteousness, or mercy, “by” or ‘for the remission of sins that are past.’” I say, past : For I cannot find anything in the Bible of the remission of sins, past, present, and to come. “I believe the condition of this is faith; I mean, not only that without faith we cannot be justified, but also, that, as soon as any one has true faith, in that moment he is justified.” You take the word condition in the former sense only, as that without which we cannot be justified. In this sense of the word, I think we may allow, that there are several conditions of justification. “Good works follow this faith, but cannot go before it. Much less can sanctification; which implies a continued course of good works, springing from holiness of heart.” Yet such a course is, without doubt, absolutely necessary to our continuance in a state of justification. “It is allowed, that repentance and “fruits meet for repent ance’ go before faith. Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment; and by “fruits meet for repentance,’ forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and, in general, obeying him according to the measureof grace which we have received. But these I cannot as yet term good works, because they do not spring from faith and the love of God.” Although the same works are then good, when they are performed by “those who have believed.” “Faith, in general, is a divine supernatural exeyxos (evidence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies not only a divine exeyxos, that God was in Christ, reconciling the world unto himself, but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me.

Justifying faith implies not only a divine exeyxos, that God was in Christ, reconciling the world unto himself, but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me. And the moment a penitent sinner thus believes, God pardons and absolves him.” I say, a penitent sinner; because justifying faith cannot exist without previous repentance. “Yet, although both repentance, and the fruits thereof, are in some sense necessary before justification, neither the one nor the other is necessary in the same sense, or in the same degree, with faith. Not in the same degree. For in whatever moment a man believes, (in the Christian sense of the word,) he is justified. But it is not so at whatever moment he repents, or brings forth any, or all, the fruits of repentance. Consequently, none of these are necessary to justification, in the same degree with faith. “Nor in the same sense. For none of these has so direct, immediate a relation to justification as faith. This is proxi mately necessary thereto; repentance remotely, as it is neces sary to faith.” (So the error of the press is to be corrected.) “And the fruits of repentance still more remotely, as they are necessary to the increase or continuance of repentance. And even in this sense, they are only necessary on supposition,-- if there be time and opportunity for them. For in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance.” 2. Thus far I believe we are nearly agreed. But on those words, “Far other qualifications are required, in order to our standing before God in glory, than were required in order to his giving us faith and pardon; in order to this, nothing is indis pensably required, but repentance, or conviction of sin; but in order to the other, it is indispensably required, that we be fully cleansed from all sin;” you remark, “Here, I apprehend, are two great mistakes: (1) You make too little necessary before pardon. (2.) Too much afterward. You confine repentance within too narrow limits, and extend holiness beyond its just bounds. “First. By repentance you mean only conviction of sin. But this is a very partial account of it.

But this is a very partial account of it. Every child that has learned his Catechism can tell, that forsaking of sin is included in it; living in obedience to God’s will, when there is oppor tunity; and even when there is not, a sincere desire and pur pose to do so, and a faith in God’s mercies thrbugh Christ Jesus.” (Page 92.) I had said, “In order to God’s giving us faith and pardon, nothing is indispensably required but repentance,” that is, “conviction of sin, producing real desires and sincere resolu tions of amendment.” But you “apprehend that I am here in a great mistake;” that I give a “very partial account of repentance;” that I ought to “include therein a sincere desire and purpose” to obey God. I do: I have said so expressly;-- and “living in obedience to God’s will, when there is oppor tunity.” Very well; but I here speak of what is indispensably required, that is, whether there is opportunity of actual obedi ence or no;--“and a faith in God’s mercies through Christ Jesus.” A very great mistake indeed!--my not including faith in that repentance which I say is indispensably required in order to faith ! “Secondly. You make sinless perfection necessary after jus tification, in order to make us meet for glory.” And who does not? Indeed men do not agree in the time. Some believe it is attained before death; some, in the article of death; some, in an after-state, in the Mystic or the Popish purgatory. But all writers, whom I have ever seen till now, (the Romish them selves not excepted,) agree, that we must be “fully cleansed from all sin” before we can enter into glory. 3. After what has already been allowed, I cannot think it needful to dispute farther, on the head of justification. Rather suffer me to close this part of our debate, by transcribing what I assent to, from that clear recapitulation of your sentiments which you have given in pages 45 and 46: “(1.) Justification is the act of God, pardoning our sins, and receiving us again to his favour. This was free in him, because undeserved by us; undeserved, because we had trans gressed his law, and could not, nor even can now, perfectly fulfil it.

This was free in him, because undeserved by us; undeserved, because we had trans gressed his law, and could not, nor even can now, perfectly fulfil it. “(2.) We cannot, therefore, be justified by our works; be cause this would be, to be justified by some merit of our own. Much less can we be justified by an external show of religion, or by any superstitious observances. “(3.) The life and death of our Lord is the sole merito rious cause of this mercy, which must be firmly believed and trusted in by us. Our faith therefore in him, though not more meritorious than any other of our actions, yet has a nearer relation to the promises of pardon through him, and is the mean and instrument whereby we embrace and receive them. “(4.) True faith must be lively and productive of good works, which are its proper fruits, the marks whereby it is known. “(5.) Works really good are such as are commanded by God, (springing from faith,) done by the aid of his Holy. Spirit, with good designs, and to good ends. These may be considered as internal or external. “(6.) The inward ones, such as hope, trust, fear, and love of God and our neighbour, (which may be more properly termed good dispositions, and [are branches of] sanctification,) must always be joined with faith, and consequently be condi tions present in justification, though they are not the means or instruments of receiving it. “(7.) The outward,” (which are more properly termed good works,) “though there be no immediate opportunity of prac tising them, and therefore a sincere desire and resolution to perform them be sufficient for the present; yet must follow after as soon as occasion offers, and will then be necessary conditions of preserving our justification. “(8.) There is a justification conveyed to us in our baptism, or, properly, this state is then begun. But, should we fall into sins, we cannot regain it without true faith and repent ance, which implies (as its fruits) a forsaking of our sins, and amendment of our whole life.” I have only one circumstance farther to add, namely, that I am not newly convinced of these things. For this is the doc trine which I have continually taught for eight or nine years last past; only, I abstained from the word condition, perhaps more scrupulously than was needful. 4.

5. You next “take the pains to lay before the reader an instance or two of confusion,” &c. The first I read thus: “While we were at the room, Mrs. J., sitting at home, took the Bible to read; but on a sudden threw it away, saying, “I am good enough. I will never read or pray more. She was in the same mind when I came; often repeating, “I used to think I was full of sin, and that I sinned in every thing I did. But now I know better; I am a good Christian; I never did any harm in my life; I do not desire to be any better than I am. She spake many things to the same effect, plainly showing that the spirit of pride and of lies had the full dominion over her. I asked, “Do you desire to be healed?” She said, ‘I am whole.’ ‘But do you desire to be saved ?” She replied, ‘I am saved, Iail nothing, I am happy.” “This is one of the fruits of the present salvation and sinless perfection taught by you among the weak and igno rant.” (Page 11.) I should wonder if the scarecrow of sinless perfection was not brought in some way or other. But to the point: You here repeat a relation as from me, and that “in confirmation,” you say, “ of your own veracity,” and yet leave out both the beginning of that relation, part of the middle, and the end of it. I begin thus: “Sun. 11.--I met with a surprising instance of the power of the devil.” (Vol. I. p. 295.) These words, of all others, should not have been left out, being a key to all that follows. In the middle of the relation, immediately after the words, “I am happy,” I add, “Yet it was easy to discern she was in the most violent agony both of body and mind; sweating exceedingly, notwithstanding the severe frost, and not continuing in the same posture a moment: ”-- A plain proof that this was no instance of presumption, nor a natural fruit of any teaching whatever.

1. What you urge on the head of enthusiasm also, I think, “deserves my most serious consideration.” You may add, “and presumption.” I let it drop once more; because I do not love tautology; and because I look upon presumption to be essential to enthusiasm, and, consequently, contained therein. I will therefore weigh what you advance concerning it, and explain myself something more at large. “I am to examine,” you say, “how far you have cleared your self of enthusiasm. . My account of this you set down, making as many alterations and omissions as there are lines.” (Page 120.) Perhaps more; for Inever designed to recite the whole, but only the material part of it. “If you did not wholly ap prove of it, why would you not let me know what you disliked in it?” Because I do not love many words. Therefore when the argument stood thus, “He that does this is an enthusiast; but you do this; ” I was generally content with answering the second proposition, and leaving the first as I found it. “I laid this charge against you and the Methodists in gene ral; between you every part of the character has been verified.” I answer for one; let the rest answer for themselves, if they have not better employment. That the question between us may be the more fully under stood, I shall briefly compare together, (1.) Your remarks. (2.) My answer. (3.) Your reply; though still I cannot promise to repeat your words at length. 2. You remark, “Though you would be thought an enemy to enthusiasm and presumption, yet in both you are far from being inferior to the Moravians, or indeed to any others.” (Page 60.) Strong assertions! Not inferior to any others? not to the French Prophets, or John of Leyden “(1.) Enthu siasm is a false persuasion of an extraordinary divine assist ance, which leads men to such conduct as is only to be justified by the supposition of such assistance.” I answer, “Before this touches me, you are to prove (which I conceive you have not done yet) that my conduct is such as is only to be justified by the supposition of such assistance.” (Page 406.) You reply, “This, I think, is proved in the preceding tract.” (Page 120.) I think not. Let men of candour judge.

I was obliged to lie down most part of the day, being easy only in that posture. In the evening, beside the pain in my back and head, and the fever which still continued upon me, just as I began to pray I was seized with such a cough that I could hardly speak. At the same time came strongly into my mind: ‘These signs shall follow them that believe.’ I called on Jesus aloud, to “increase my faith, and to ‘confirm the word of his grace.” While I was speaking, my pain vanished away, the fever left me, my bodily strength returned, and for many weeks I felt neither weakness nor pain. Unto thee, O Lord, do I give thanks.” (Ibid. p. 310.) When you first cited these as proofs of enthusiasm, I am swered, “I will put your argument into form:-- “He that believes those are miraculous cures which are not so, is a rank enthusiast; but “You believe those are miraculous cures which are not so: Therefore, you are a rank enthusiast. “What do you mean by miraculous? If you term every thing so, which is ‘not strictly accountable for by the ordi nary course of natural causes, then I deny the latter part of the minor proposition. And unless you can make this good, unless you can prove the effects in question are ‘strictly ac countable for by the ordinary course of natural causes, your argument is nothing worth.” You reply, “Your answer to the objection is very evasive, though you pretend to put my argument in form. You mis take the major proposition, which should have been: “He that represents those cures as the immediate effects of his own prayers, and as miraculous, which are not so, is a rank enthusiast, if sincere: “‘But, This you have done: Ergo, &c.’” To this clumsy syllogism I rejoin, (1.) That the words, “if sincere,” are utterly impertinent: For if insincerity be supposed, enthusiasm will be out of the question. (2.) That those words, “as the effects of his own prayers,” may likewise be pared off; for they are unnecessary and cumbersome, the argument being complete without them. (3.) That, with or without them, the proposition is false; unless so far as it coincides with that you reject.

(3.) That, with or without them, the proposition is false; unless so far as it coincides with that you reject. For it is the believing those to be miracles which are not, that constitutes an enthusiast; not the representing them one way or the other; unless so far as it implies such a belief. 12. Upon my answer to the syllogism first proposed, you ob serve, “Thus” (by denying the latter part of the minor) “you clear yourself from the charge of enthusiasm, by acknowledging the cures to be supernatural and miraculous. Why then would you not speak out, and directly say, that you can work real and undoubted miracles? This would put the controversy be tween you and your opposers on a short foot, and be an effectual proof of the truth of your pretences.” (Second Letter, p. 142.) V. l. I have in some measure explained myself on the head of miracles, in the Third Part of the Farther Appeal. But since you repeat the demand, (though without taking any notice of the arguments there advanced,) I will endeavour once more to give you a distinct, full, and determinate answer. And, (1.) I acknowledge that I have seen with my eyes, and heard with my ears, several things which, to the best of my judgment, cannot be accounted for by the ordinary course of natural causes; and which I therefore believe ought to be “ascribed to the extraordinary interposition of God.” If any man choose to style these miracles, I reclaim not. I have dili gently inquired into the facts. I have weighed the preceding and following circumstances. I have strove to account for them in a natural way. I could not, without doing violence to my reason. Not to go far back, I am clearly persuaded, that the sudden deliverance of John Haydon was one in stance of this kind; and my own recovery, on May 10th, another. I cannot account for either of these in a natural way. Therefore I believe they were both supernatural. I must (2.) Observe, that the truth of these facts is sup ported by the same kind of proof, as that of all other facts is wont to be, namely, the testimony of competent witnesses; and that the testimony here is in as high a degree as any reasonable man can desire.

Then miracles are not ceased.” But if you should venture to ask, “Where was this, and who was the person that prayed?” and it was answered, “At the Foundery near Moor fields; the person who prayed was Mr. Wesley;” what a damp comes at once! What a weight falls on your mind, at the very first setting out! It is well if you have any heart or desire to move one step further. Or if you should, what a strong addi tional propensity do you now feel to deny the fact! And is there not a ready excuse for so doing?--“O, they who tell the story are doubtless his own people; most of whom, we may be sure, will say anything for him, and the rest will believe any thing.” But if you at length allowed the fact, might you not find means to account for it by natural causes? “Great crowds, violent heats, with obstructions and irregularities of the blood and spirits,” will do wonders. If you could not but allow it was more than natural, might not some plausible reason be found for ranking it among the lying wonders, for ascribing it to the devil rather than God? And if, after all, you was convinced it was the finger of God, must you not still bring every doctrine advanced to the law and to the testimony, the only sure and infallible test of all? What, then, is the use of this continual demand, “Show us a sign, and we will believe?” What will you believe? I hope, no more than is written in the book of God. And thus far you might venture to believe, even with out a miracle. 7. Let us consider this point yet a little farther. “What is it you would have us prove by miracles? the doctrines we preach?” We prove these by Scripture and reason; and, if need be, by antiquity. What else is it, then, that we are to prove by miracles? At length we have a distinct reply: “Wise and sober men will not otherwise be convinced,” (that is, un less you prove this by miracles,) “that God is, by the means of such Teachers, and such doctrines, working a great and extraordinary work in the earth.” (Preface, p.

102: “The following page is full of boasting.” “You boast very much of the numbers you have converted;” (p. 113;) and again, “As to myself, I hope I shall never be led to imitate you in boasting.” I think therefore it is needful, once for all, to examine this charge thoroughly; and to show distinctly what that good thing is which you disguise under this bad name. (1.) From the year 1725 to 1729 I preached much, but saw no fruit of my labour. Indeed it could not be that I should; for Incither laid the foundation of repentance, nor of believing the gospel; taking it for granted, that all to whom I preached were believers, and that many of them “needed no repentance.” (2.) From the year 1729 to 1734, laying a deeper foundation of repentance, I saw a little fruit. But it was only a little; and mo wonder: For I did not preach faith in the blood of the cove mant. (3.) From 1734 to 1738, speaking more of faith in Christ, I saw more fruit of my preaching, and visiting from house to house, than ever I had done before; though I know not if any of those who were outwardly reformed were inwardly and thoroughly converted to God. (4.) From 1738 to this time, speaking continually of Jesus Christ, laying Him only for the £oundation of the whole building, making him all in all, the first and the last; preaching only on this plan, “The kingdom of God is at hand; repent ye, and believe the gospel;” the “word of God ran” as fire among the stubble; it was “glori fied” more and more; multitudes crying out, “What must we do to be saved ?” and afterwards witnessing, “By grace we are saved through faith.” (5.) I considered deeply with myself what I ought to do; whether to declare the things I had seen, or not. I consulted the most serious friends I had. They all agreed, I ought to declare them; that the work itself was of such a kind, as ought in nowise to be concealed; and indeed, that the unusual circumstances now attending it, made it im possible that it should. (6.) This very difficulty occurred : “Will not my speaking of this be boasting ?

Did you ever “feel in yourself that heavy burden of sin?” of sin in general, more especially, inward sin; of pride, anger, lust, vanity? of (what is all sin in one) that carnal mind which is enmity, essential enmity, against God? Do you know by experience what it is to “behold with the eye of the mind the horror of hell?” Was “your mind” ever so “taken up, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that even all desire of meat and drink” was taken away, and you “loathed all worldly things and pleasure?” Surely if you had known what it is to have the “arrows of the Almighty” thus “sticking fast in you,” you could not so lightly have condemned those who now cry out, “The pains of hell come about me; the sorrows of death compass me, and the overflowings of ungodliness make me afraid.” 5. Concerning the gate of religion,--(if it may be allowed so to speak,) the true, Christian, saving faith,-we believe it implies abundantly more than an assent to the truth of the Bible. “Even the devils believe that Christ was born of a virgin; that he wrought all kind of miracles; that for our sakes he suffered a most painful death to redeem us from death everlasting. These articles of our faith the very devils believe, and so they believe all that is written in the Old and New Testament. And yet, for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.

They remain still in their damnable estate, lacking the very true Christian faith. “The right and true Christian faith is, not only to believe that the Holy Scriptures and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation, through Christ.” Perhaps it may be expressed more clearly thus: “A sure trust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.” For giving this account of Christian faith, (as well as the preceding account of repentance, both which I have here also purposely described in the very terms of the Homilies,) I have been again and again, for near these eight years past, accused of enthusiasm; sometimes by those who spoke to my face, either in conversation, or from the pulpit: but more fre quently by those who chose to speak in my absence; and not seldom from the press. I wait for those who judge this to be en thusiasm, to bring forth their strong reasons. Till then, I must continue to account all these the “words of truth and sober ness.” 6. Religion itself (I choose to use the very words wherein I described it long ago) we define, “The loving God with all our heart, and our neighbour as ourselves; and in that love abstaining from all evil, and doing all possible good to all men.” The same meaning we have sometimes expressed a little more at large thus: “Religion we conceive to be no other than love; the love of God and of all mankind; the loving God “with all our heart, and soul, and strength,’ as having ‘first loved us,’ as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth, as our own soul. “This love we believe to be the medicine of life, the never failing remedy for all the evils of a disordered world, for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand.

Who, in controversy, casts the mantle of love over the nakedness of his brother? Who keeps steadily and uniformly to the question, without ever striking at the person? Who shows, in every sentence, that he loves his brother only less than the truth? 4. I have made a little faint essay towards this. I have a brother who is as my own soul. My desire is, in every word I say, to look upon Mr. Tucker as in his place; and to speak no tittle concerning the one in any other spirit than I would speak concerning the other. But whether I have attained this or no, I know not; for my heart is “deceitful and desperately wicked.” If I have spoken anything in another spirit, I pray God it may not be laid to my charge; and that it may not condemn me in that day when the secrets of all hearts shall be made manifest! Meanwhile,my heart's desireand prayer to God is, that both I, and all who think it their duty to oppose me, may “put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, even as God for Christ's sake hath forgiven us.” 1. THERE has lately appeared in the world a tract, entitled, “A Brief History of the Principles of Methodism.” I doubt not but the writer’s design was good, and believe he has a real desire to know the truth. And the manner wherein he pursues that design is generally calm and dispassionate. He is, indeed, in several mistakes; but as many of these are either of small consequence in themselves, or do not immediately relate to me, it is not my concern to mention them. All of any consequence which relates to me, I think, falls under three heads: First. That I believe justification by faith alone. Secondly. That I believe sinless perfection. And, Thirdly. That I believe inconsistencies. Of each of these I will speak as plainly as I can. 2. First. That I believe justification by faith alone. This I allow.

This I allow. For I am firmly persuaded, that every man of the off spring of Adam is very far gone from original righteousness, and is of his own nature inclined to evil; that this corruption of our nature, in every person born into the world, deserves God’s wrath and damnation; that therefore, if ever we receive the remission of our sins, and are accounted righteous before God, it must be only for the merit of Christ, by faith, and not for our own works or deservings of any kind. Nay, I am per suaded, that all works done before justification, have in them the nature of sin; and that, consequently, till he is justified, a man has no power to do any work which is pleasing and accept able to God. 3. To express my meaning a little more at large: I believe, three things must go together in our justification: Upon God’s part, his great mercy and grace; upon Christ's part, the satis faction of God’s justice, by the offering his body, and shedding his blood; and upon our part, true and living faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God does not shut out the righteousness of God in our justification; but only shuts out the righteousness of man, that is, the righteousness of our works. 4. And therefore St. Paul requires nothing on the part of man, but only a true and living faith. Yet this faith does not shut out repentance, hope, and love, which are joined with faith in every man that is justified. But it shuts them out from the office of justifying. So that although they are all present toge ther in him that is justified, yet they justify not all together. 5. Neither does faith shut out good works, necessarily to be done afterwards. But we may not do them to this intent,-to be justified by doing them. Our justification comes freely, of the mere mercy of God; for whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us Christ’s body and blood, whereby our ransom might be paid, and his justice satisfied.

Our justification comes freely, of the mere mercy of God; for whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us Christ’s body and blood, whereby our ransom might be paid, and his justice satisfied. Christ, therefore, is now the righteousness of all them that truly believe in him. 6. Butlet it be observed, the true sense of those words, “We are justified by faith in Christ only,” is not, that this our own act, “to believe in Christ,” or this our faith which is within us, justifies us; for that were to account ourselves to be justified by some act or virtue that is within us; but that although we have faith, hope, and love within us, and do never so many good works, yet we must renounce the merit of all, of faith, hope, love, and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification; for which, therefore, we must trust only in God’s mercy, and the merits of Christ. For it is he alone that taketh away our sins. To him alone are we to go for this; forsaking all our virtues, good words, thoughts, and works, and putting our trust in Christ only. 7. In strictness, therefore, neither our faith nor our works justify us, that is, deserve the remission of our sins. But God himself justifies us, of his own mercy, through the merits of his Son only. Nevertheless, because by faith we embrace the pro mise of God’s mercy and of the remission of our sins, therefore the Scripture says, that faith does justify, yea, faith without works. And it is all one to say, “Faith without works,” and “Faith alone, justifies us,” Therefore the ancient Fathers from time to time speak thus: “Faith alone justifies us.” And because we receive faith through the only merits of Christ, and not through the merit and virtue we have, or work we do; therefore in that respect we renounce, as it were, again, faith, works, and all other virtues. For our corruption through original sin is so great, that all our faith, charity, words, and works, cannot merit or deserve any part of our justification for us.

For our corruption through original sin is so great, that all our faith, charity, words, and works, cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves before God, and giving Christ all the glory of our justification. 8. But it should also be observed, what that faith is whereby we are justified. Now, that faith which brings not forth good works, is not a living faith, but a dead and devilish one. For even the devils believe that Christ was born of a virgin; that he wrought all kinds of miracles, declaring himself to be very God; that for our sakes he died and rose again, and ascended into heaven; and at the end of the world shall come again, to judge the quick and the dead. This the devils believe; and so they believe all that is written in the Old and New Testament: And yet still, for all this faith, they are but devils; they remain still in their damnable estate, lacking the true Christian faith. 9. The true Christian faith is, not only to believe the Holy Scriptures and the articles of our faith are true; but also, to have “a sure trust and confidence to be saved from everlasting damnation by Christ,” whereof doth follow a loving heart, to obey his commandments. And this faith neither any devil hath, nor any wicked man. No ungodly man hath or can have this “sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.” 10. This is what I believe (and have believed for some years) concerning justification by faith alone. I have chose to express it in the words of a little treatise, published several years ago; as being the most authentic proof, both of my past and present sentiments. If I err herein, let those who are better informed calmly point out my error to me; and I trust, I shall not shut my eyes against the light, from whatsoever side it comes. 11. The Second thing laid to my charge is, that I believe sinless perfection. I will simply declare what I do believe concerning this also, and leave unprejudiced men to judge. 12.

Which prin ciples, if added to his former tenets,” (nay, they need not be added to them, for they are the very same,) “will give the whole a new vein of inconsistency, and make the contradic tions more gross and glaring than before.” 15. It will be necessary to speak more largely on this head, than on either of the preceding. And in order to speak as distinctly as I can, I propose taking the paragraphs one by one, as they lie before me. 16. (1.) It is “asserted that Mr. Law’s system was the creed of the Methodists.” But it is not proved. I had been eight years at Oxford before I read any of Mr. Law’s writings; and when I did, I was so far from making them my creed, that I had objections to almost every page. But all this time my manner was, to spend several hours a day in reading the Scripture in the original tongues. And hence my system, so termed, was wholly drawn, according to the light I then had. 17. It was in my passage to Georgia, I met with those Teach ers who would have taught me the way of God more perfectly. But I understood them not. Neither, on my arrival there, did they infuse any particularities into me, either about justifica tion or anything else. For I came back with the same motions I went. And this I have explicitly acknowledged in my second Journal, where some of my words are these: “When Peter Böhler, as soon as I came to London, affirmed of true faith in Christ, (which is but one,) that it had these two fruits insepa rably attending it, “dominion over sin, and constant peace from a sense of forgiveness, I was quite amazed, and looked upon it as a new gospel. If this was so, it was clear I had no faith. But I was not willing to be convinced of this. Therefore I disputed with all my might, and laboured to prove that faith might be where these were not; especially, where that sense of forgiveness was not; for, all the scriptures relating to this I had been long since taught to construe away, and to call all Pres byterians who spoke otherwise.

Therefore I disputed with all my might, and laboured to prove that faith might be where these were not; especially, where that sense of forgiveness was not; for, all the scriptures relating to this I had been long since taught to construe away, and to call all Pres byterians who spoke otherwise. Besides, I well saw, no one could (in the nature of things) have such a sense of forgive ness, and not feel it. But I felt it not. If then there was no faith without this, all my pretensions to faith dropped at once.” (Vol. I. p. 101.) 18. (2.) Yet it was not Peter Böhler who convinced me that conversion (I mean justification) was an instantaneous work. On the contrary, when I was convinced of the nature and fruits of justifying faith, still “I could not comprehend what he spoke of an instantaneous work. I could not understand how this faith should be given in a moment; how a man could at once be thus turned from darkness to light, from sin and misery to righteousness and joy in the Holy Ghost. I searched the Scriptures again, touching this very thing, particularly the Acts of the Apostles. But to my utter astonishment, I found scarce any instances there of other than instantaneous conversions; scarce any others so slow as that of St. Paul, who was three days in the pangs of the new birth. I had but one retreat left, viz., ‘Thus, I grant, God wrought in the first ages of Chris tianity; but the times are changed. What reason have I to believe he works in the same manner now?’ “But on Sunday, 23, I was beat out of this retreat too, by the concurring evidence of several living witnesses, who testi fied God had thus wrought in themselves; giving them, in a moment, such a faith in the blood of his Son, as translated them out of darkness into light, out of sin and fear into holiness and happiness. Here ended my disputing. I could now only cry out, ‘Lord, help thou my unbelief!’” (Vol. I. p. 91.) The remaining part of this section, with the third and fourth, contain my own words, to which I still subscribe. And if there is a mistake in the fifth, it is not material. 20.

20. (3.) It is true, that “on Wednesday, July 12, the Count spoke to this effect: (1) “Justification is the forgiveness of sins. (2) “The moment a man flies to Christ, he is justified. (3) “And has peace with God, but not always joy. (4) “Nor perhaps may he know he is justified till long after. (5) “For the assurance of it is distinct from justification itself. (6) “But others may know he is justified, by his power over sin, by his seriousness, his love of the brethren, and his hunger and thirst after righteousness; which alone proves the spiritual life to be begun. (7) “To be justified is the same thing as to be born of God: When a man is awakened, he is begotten of God, and his fear, and sorrow, and sense of the wrath of God, are the pangs of the new birth.” It is true also, that I then recollected what P. Böhler had often said on this head, which was to this effect: (1) “When a man has living faith in Christ, then he is justified. (2.) “This is always given in a moment. (3) “And in that moment he has peace with God. (4.) “Which he cannot have without knowing that he has it. (5) “And being ‘born of God, he sinneth not. (6.) “Which deliverance from sin he cannot have without knowing that he has it.” 21. I did not apprehend it possible for any man living to have imagined, that I believed both these accounts; the words whereof I had purposely so ranged, and divided into short sen tences, that the gross, irreconcilable difference between them might be plain to the meanest reader. I cannot therefore but be a little surprised at the strength of that prejudice which could prevent any one’s seeing, that, in opposition to the Count’s opinion, (which in many respects I wholly disapproved of) I quoted the words of one of his own Church, which, if true, overturn it altogether.- 22. I have motning to object to the quotations made in the seventh, eighth, and ninth sections. In the tenth are these words: “Now, since Mr. Wesley went so far to gather such materials together, let us see what was the system (or rather the medley) of principles he had to return with to England.” “OF THE AssuBANCE OF JUSTIFICATION.

Wesley went so far to gather such materials together, let us see what was the system (or rather the medley) of principles he had to return with to England.” “OF THE AssuBANCE OF JUSTIFICATION. “I BELIEVE that conversion is an instantaneous work; and that the moment a man is converted, or has living faith in Christ, he is justified: Which faith a man cannot have, with out knowing that he hath it. “Yet I believe he may not know that he is justified (that is, that he has living faith) till a long time after. “I believe, also, that the moment a man is justified he has peace with God. “Which he cannot have without knowing that he has it. “Yet I believe he may not know that he is justified (that is, that he has peace with God) till a long time after. “I believe, when a man is justified he is born of God. “And being born of God, he sinneth not. “Which deliverance from sin he cannot have without knowing it. “Yet I believe he may not know that he is justified (that is, delivered from sin) till a long time after. “Though I believe that others may know that he is justified, by his power over sin, his seriousness, and love of the brethren.” “I BELIEVE that Christ ‘formed in us,’ subordinately to Christ ‘given for us,’ (that is, our own inherent righteousness subordinate to Christ’s merits,) ought to be insisted upon, as necessary to our justification. “And it is just and right that a man should be humble and penitent, and have a broken and contrite heart, (that is, should have Christ formed in him,) before he can expect to be justified. “And that this penitence and contrition is the work of the Holy Ghost. “Yet I believe that all this is nothing towards, and has no influence on, our justification. “Again, I believe that, in order to justification, I must go straight to Christ, with all my ungodliness, and plead nothing else. “Yet I believe that we should not insist upon anything we do or feel, as if it were necessary previous to justification.” 24. “OF THE EFFECTs OF JUSTIFICATION. “I BELIEVE that justification is the same thing as to be born of God.

“I BELIEVE that justification is the same thing as to be born of God. Yet a man may have a strong assurance that he is justified, and not be able to affirm that he is born of God. “A man may be fully assured that his sins are forgiven, yet may not be able to tell the hour or day when he received this full assurance, because it may grow up in him by degrees. Though he can remember that, from the time this full assurance was confirmed in him, he never lost it, no, not for a moment. “A man may have a weak faith at the same time that he hath peace with God, not one uneasy thought, and freedom from sin, not one unholy desire. “A man may be justified, that is, born of God, who has not a clean heart, that is, is not sanctified. “He may be justified, that is, born of God, and not have the indwelling of the Spirit.” 25. I entirely agree, “that the foregoing creed is a very extraordinary and odd composition.” But it is not mine: I neither composed it, nor believe it; as, I doubt not, every im partial reader will be fully convinced, when we shall have gone over it, once more, step by step. The parts of it which I do believe I shall barely repeat: On the others it will be needful to add a few words. “OF THE AssURANCE OF JUSTIFICATION. “I BELIEVE that conversion,” meaning thereby justification, “is an instantaneous work; and that the moment a man has living faith in Christ, he is converted or justified.” (So the proposition must be expressed to make it sense.) “Which faith he cannot have, without knowing that he has it.” “Yet I believe he may not know that he has it till long after.” This I deny: I believe no such thing. “I believe the moment a man is justified he has peace with God: “Which he cannot have without knowing that he has it.” “Yet I believe he may not know he has it till long after.” This again I deny. I believe it not; nor Michael Linner neither; to clear whom entirely, one need only read his own words: “About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be.

I believe it not; nor Michael Linner neither; to clear whom entirely, one need only read his own words: “About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me. I had been in this state for several days, when, being musing by myself, those words came strongly into my mind, “God so loved the world that he gave his only-begotten Son, to the end that all who believe in him should not perish, but have everlasting life.’ I thought, ‘All ! Then I am one. Then He is given for me. But I am a sinner: And he came to save sinners.’ Immedi ately my burden dropped off, and my heart was at rest. “But the full assurance of faith I had not yet, nor for the two years I continued in Moravia. When I was driven out thence by the Jesuits, I retired hither, and was soon after received into the Church. And here, after some time, it pleased our Lord to manifest himself more clearly to my soul; and give me that full sense of acceptance in him, which excludes all doubt and fear. “Indeed, the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give, in one and the same moment, forgiveness of sins, and a full assurance of that forgiveness. Yet in many he works as he did in me; giving first the remission of sins, and after some weeks, or months, or years, the full assurance of it.” (Vol. I. p. 128.) All I need observe is, that the first sense of forgiveness is often mixed with doubt or fear. But the full assurance of faith excludes all doubt and fear, as the very term implies. Therefore, instead of, “He may not know that he has peace with God till long after,” it should be, (to agree with Michael Linner’s words,) “He may not have, till long after, the full assurance of faith, which excludes all doubt and fear.” “I believe a man is justified at the same time that he is born of God.

Therefore, instead of, “He may not know that he has peace with God till long after,” it should be, (to agree with Michael Linner’s words,) “He may not have, till long after, the full assurance of faith, which excludes all doubt and fear.” “I believe a man is justified at the same time that he is born of God. “And he that is born of God sinneth not. “Which deliverance from sin he cannot have, without knowing that he has it.” “Yet I believe he may not know it till long after.” This also I utterly deny. “I believe, that Christ ‘formed in us” ought to be insisted on, as necessary to our justification.” I no more believe this than Christian David does, whose words concerning it are these:-- “It pleased God to show me, that Christ in us, and Christ for us, ought to be both insisted on. “But I clearly saw we ought not to insist on any thing we feel, any more than any thing we do, as if it were necessary previous to our justification. “And before a man can cKpect to be justified, he should be humble and penitent, and have a broken and contrite heart, that is, should have Christ formed in him.” No; that is quite another thing. I believe every man is penitent before he is justified; he repents before he believes the gospel. But it is never before he is justified, that Christ is formed in him. “And that this penitence and contrition is the work of the Holy Ghost. “Yet I believe that all this is nothing towards, and has no influence on, our justification.” Christian David’s words are, “Observe, this is not the foun dation. It is not this by which (for the sake of which) you are justified. This is not the righteousness, this is no part of the righteousness, by which you are reconciled to God. You grieve for your sins; you are deeply humbled; your heart is broken. Well; but all this is nothing to your justifieation.” The words immediately following fix the sense of this otherwise exceptionable sentence. “The remission of your sins is not owing to this cause, either in whole or in part. Your humilia tion has no influence on that.” Not as a cause; so the very last words explain it.

Your humilia tion has no influence on that.” Not as a cause; so the very last words explain it. “Again, I believe that in order to obtain justification, I must go straight to Christ, with all my ungodliness, and plead nothing else.” “Yet I believe we should not insist on anything we door feel, as if it were necessary previous to justification.” No, nor on anything else. So the whole tenor of Christian David’s words implies. 27. “I believe a man may have a strong assurance he is jus tified, and not be able to affirm he is a child of God.” Feder’s words are these: “I found my heart at rest, in good hope that mysins were forgiven; of which I had a stronger assur ance six weeks after.” (True, comparatively stronger, though still mixed with doubt and fear.) “But I dare not affirm, I am a child of God.” I see no inconsistency in all this. Many such instances I know at this day. I myself was one for some time. “A man may be fully assured that his sins are forgiven, yet may not be able to tell the day when he received this full assur ance; because it grew up in him by degrees.” (Of this also I know a few other instances.) “But from the time this full assurance was confirmed in him, he never lost it.” Very true, and, I think, consistent. Neuser's own words are, “In him I found true rest to my soul, being fully assured that all my sins were forgiven. Yet I cannot tell the hour or day when I first received that full assurance. For it was not given me at first, neither at once;” (not in its fulness;) “but grew up in me by degrees. And from the time it was confirmed in me, I have never lost it, having never since doubted, no, not for a moment.” “A man may have a weak faith, at the same time that he has peace with God, and no unholy desires.” A man may be justified, who has not a clean heart. 28. (11.) Not in the full sense of the word. This I doverily believe is sound divinity, agreeable both to Scripture and ex perience. And I believe it is consistent with itself.

And I believe it is consistent with itself. As to the “hundred other absurdities which might be fully and fairly made out,” it will be time enough to consider them, when they are produced. 29. (12, 13.) But whether I have succeeded in attempting to reconcile these things or no, I verily think Mr. Tucker has. I desire not a more consistent account of my principles, than he has himself given in the following words: “Our spiritual state should be considered distinctly under each of these views. “1. Before justification; in which state we may be said to be unable to do any thing acceptable to God; because then we can do nothing but come to Christ; which ought not to be considered as doing anything, but as supplicating (or waiting) to receive a power of doing for the time to come. “For the preventing grace of God, which is common to all, is sufficient to bring us to Christ, though it is not sufficient to carry us any further till we are justified. “2. After justification. The moment a man comes to Christ (by faith) he is justified, and born again; that is, he is born again in the imperfect sense, (for there are two [if not more] degrees of regeneration,) and he has power over all the stirrings and motions of sin, but not a total freedom from them. There fore he hath not yet, in the full and proper sense, a new and clean heart. But being exposed to various temptations, he may and will fall again from this condition, if he doth not attain to a more excellent gift.” 3. Sanctification, the last and highest state of perfection in this life. For then are the faithful born again in the full and * “Mr. Charles Wesley,” the note says, “was not persuaded of the truth of the Moravian faith, till some time after his brother's return from Germany.” There is a great mistake in this. I returned not from Germany till Saturday, September 16. Whereas my brother was fully persuaded of the truth of the Moravian faith (so called) on Wednesday, May 3, preceding. The note adds, “This,” that is, justifying faith, “he received but very lately.” This also is a mistake. What he believed to be justifying faith, he received May 21, 1788. (Vol. I. pp. 93, 96.) . perfect sense.

You, First, charge me with too much commending the Moravians. That the case may be fully understood, I will transcribe the passages which you cite from the Journal con cerning them, and then give a general answer: “She told me Mr. Molther had advised her, till she received faith, to be still, ceasing from outward works. In the evening, Mr. Bray also was highly commending the being still: He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament.” (Vol. I. p. 247.) “Sunday, November 4. Our society met, and continued silent till eight.” (Ibid.) “Sunday, June 22. I spoke thus: Eight or nine months ago, certain men arose, who affirmed that there is no such thing as any means of grace, and that we ought to leave off these works of the law.” (Ibid. p. 275.) “You, Mr. Molther, believe that the way to attain faith, is, not to go to church, not to communicate, not to fast, not to use so much private prayer, not to read the Scripture, not to do temporal good, or attempt to do spiritual good.” (Ibid. p. 257.) You undervalue good works, especially works of outward mercy, never publicly insisting on the necessity of them.” (Ibid. p. 330.) “Some of our brethren asserted, (1.) That till they had true faith, they ought to be still ; that is, (as they explained them selves,) to abstain from the means of grace, as they are called, the Lord’s supper in particular. (2.) That the ordinances are not means of grace, there being no other means than Christ.” (Ibid. p. 247.) “I could not agree, either that none has any faith, so long as he is liable to any doubt or fear; or that, till we have it, we ought to abstain from the ordinances of God.” (Ibid.) “Mr. Br--d speaks so slightingly of the means of grace, that many are much grieved to hear him; but others are greatly delighted with him. Ten or fourteen of them meet at our brother Clarke's, with Mr. Molther, and make a mere jest of going to the church or to the sacrament.” (Ibid. p. 255.) “You, Mr. Molther, believe it is impossible for a man to use these means, without trusting in them.” (Ibid. p. 258.) “‘Believers,’ said Mr.

258.) “‘Believers,’ said Mr. Simpson, “are not subject to ordi nances, and unbelievers have nothing to do with them.” (Ibid. p.269.) “‘Believers need not, and unbelievers may not, use them. These do not sin when they abstain from them; but those do sin when they do not abstain.’” (Ibid. p. 277.) “‘For one who is not born of God to read the Scriptures, or to pray, or to communicate, or to do any dutward work, is deadly poison. If he does any of these things, he destroys himself. Mr. Bell earnestly defended this.” (Ibid. p. 281.) “At eight, the society at Nottingham met: I could not but observe that not one who came in used any prayer at all. I looked for one of our Hymn-books; but both that and the Bible were vanished away, and in the room thereof lay the Moravian Hymns and the Count's Sermons.” (Ibid. p. 314.) “One of our English brethren, joined with you, said in his public expounding, ‘As many go to hell by praying as by thieving. Another, ‘I knew one who, leaning over the back of a chair, received a great gift. But he must kneel down to give God thanks: So he lost it immediately; and I know not whether he will ever have it again. And yet another: “You have lost your first joy. Therefore, you pray: That is the devil. You read the Bible: That is the devil. You com municate: That is the devil.’” (Ibid. p. 329.) “They affirmed that there is no commandment in the New Testament but to believe; that no other duty lies upon us; and that, when a man does believe, he is not bound or obliged to do anything which is commanded there.” (Ibid. p. 275.) “Mr. St-told me, “No one has any degree of faith till he is perfect as God is perfect.’” (Ibid. p. 270.) “You believe there are no degrees in faith.” (Ibid.) “I have heard Mr. Molther affirm, that there is no justify ing faith where there is ever any doubt.” (Ibid. p. 328.) “The moment a man is justified, he is sanctified wholly. Thenceforth, till death, he is neither more nor less holy.” (Ibid. p. 324.) “We are to growin grace, but not in holiness.” (Ibid. p. 325.) 2.

The Moravians excel in sweetness of behaviour. “As they can be sufficient to cover such a multitude of errors and crimes.” Such a multitude of errors and crimes / I believe, as to errors, they hold universal salvation, and are partly Antinomians, (in opinion,) and partly Quietists; and for this cause I cannot join with them. But where is the multitude of errors? Whosoever knows two or three hundred more, let him please to mention them. Such a multitude of crimes too ! That some of them have used guile, and are of a close reserved behaviour, I know. And I excuse them not. But to this multitude of crimes I am an utter stranger. Let him prove this charge upon them who can. For me, I declare I cannot. “To keep up the same regard and affection.”--Not so. I say, my affection was not lessened, till after September, 1739, till I had proof of what I had feared before. But I had not the same degree of regard for them when I saw the dark as well as the bright side of their character. “I doubt your regard for them was not lessened till they began to interfere with what you thought your province.” If this were only a doubt, it were not much amiss; but it presently shoots up into an assertion, equally groundless: For my regard for them lessened, even while I was in Georgia; but it increased again after my return from thence, especially while I was at Hernhuth; and it gradually lessened again for some years, as I saw more and more which I approved not. How then does it appear that “I was influenced herein by a fear of losing my own authority; not by a just resentment to see the honour of religion and virtue so scandalously trampled upon?”--Trampled upon! By whom? Not by the Moravians: I never saw any such thing among them. But what do you mean by “a just resentment?” I hope you do not mean what is commonly called zeal; a flame which often “sets on fire the whole course of nature, and is itself set on fire of hell!” “Rivers of water run from my eyes, because men keep not thy law.” This resentment on such an occasion I understand. From all other may God deliver me ! 8.

9. You proceed: “How can you justify the many good things you say of the Moravians, notwithstanding this character? You say they love God: But how can this be, when they even plead against keeping most of his commandments? You say, you believe they have a sincere desire to serve God. How, then, can they despise his service in so many instances? You declare some of them much holier than any people you had yet known. Strange! if they fail in so many prime points of Christian duty, and this not only habitually and presumptuously, but even to the denying their use and necessity. You praise them for trampling under foot ‘the lust of the flesh, the lust of the eye, and the pride of life: And yet you make them a close, reserved, insincere, deceitful people. “How you will explain those things, I know not.” (Remarks, pp. 20, 21.) By nakedly declaring each thing as it is. They are, I believe, the most self-inconsistent people now under the sun: And I describe them just as I find them; neither better nor worse, but leaving the good and bad together. Upon this ground I can very easily justify the saying many good things of them, as well as bad. For instance: I am still persuaded that they (many of them) love God; although many others of them ignorantly “plead against the keeping,” not “most,” but some, “of his commandments.” I believe “they have a sincere desire to serve God:” And yet, in several instances, some of them, I think, despise that manner of serving him which I know God hath ordained. I believe some of them are much holier than any people I had known in August, 1740: Yet sure I am that others among them fail, not indeed in the “prime points of Christian duty,” (for these are faith, and the love of God and man,) but in several points of no small importance. Not that they herein sin presumptuously, neither; for they are fully, though erroneously, persuaded in their own minds. From the same persuasion they act, when they, in some sense, deny the use or necessity of those ordinances. How far that persuasion will justify or excuse them, I leave to Him who knoweth their hearts. Lastly.

But we had then no connexion with them. Neither, therefore, does this contradict their “loving one another in a manner the world knoweth not of.” “You praise them for using no diversions but such as become saints;” (Ibid. p. 245;) “and yet say,” (Irecite the whole sen tence,) “I have heard some of you affirm, that “Christian salvation implies liberty to conform to the world, by joining in worldly diversions in order to do good.” (Ibid. p. 327.) And both these are true. The Moravians, in general, “use no diversions but such as become saints;” and yet I have heard some of them affirm, in contradiction to their own practice, that “one then mentioned did well, when he joined in playing at tennis in order to do good.” 11. “You praise them for not ‘regarding outward adorn ing.” (Ibid. p. 245.) So I do, the bulk of the congregation. “And yet you say,” (I again recite the whole sentence,) “I have heard some of you affirm, that “Christian salvation im plies liberty to conform to the world, by putting on of gold and costly apparel.” (Ibid. p. 327.) I have so. And I blame them the more, because they are condemned by the general practice of their own Church. “You call their discipline “in most respects truly excellent.’ (Ibid. p. 245.) I could wish you had more fully explained yourself.” I have, in the Second Journal. (Ibid. pp. 115 147.) “It is no sign of good discipline to permit such abomi nations;” that is, error in opinion, and guile in practice. True, it is not; nor is it any demonstration against it. For there may be good discipline even in a College of Jesuits. Another fault is, too great a deference to the Count. And yet, “in most respects, their discipline is truly excellent.” “You mention it as a good effect of their discipline, that “every one knows and keeps his proper rank. (Ibid. p. 245.) Soon after, as it were with a design to confute yourself, you say, ‘Our brethren have neither wisdom enough to guide, nor prudence enough to let it alone.” (Ibid. p. 255) Pardon me, Sir. I have no design either to confute or to contradict myself in these words. The former sentence is spoken of the Moravian brethren; the latter, of the English brethren of Fetter-Lane. 12.

12. You need not therefore “imagine, that either the strong pretencesorwarm professions ofthe Moravians,” ortheir “agree ing with me on some favourite topics,” (for my love to them was antecedent to any such agreement,) “induce me to overlook their iniquity, and to forgive their other crimes.” (Remarks, p. 23.) No. I love them upon quite different grounds; even because I believe, notwithstanding all their faults, they “love the Lord Jesus in sincerity,” and have a measure of “the mind that was in him.” And I am in great earnest when I declare once more, that I have a deep, abiding conviction, by how many degrees the good which is among them overbalances the evil; that I cannot speak of them but with tender affection, were it only for the benefits I have received from them; and that, at this hour, I desire union with them (were those stumbling-blocks once put away, which have hitherto made that desire ineffectual) above all things under heaven. II. 1. Your second charge is, “That I hold, in common with them, principles from which their errors naturally follow.” You mean justification by faith alone. To set things in the clearest light I can, I will first observe what I hold, and what you object; and then inquire what the consequences have been. First. As to what I hold. My latest thoughts upon justi fication are expressed in the following words:-- “Justification sometimes means our acquittal at the last day. But this is out of the present question; that justification whereof our Articles and Homilies speak, meaning present pardon and acceptance with God; who therein declares his righteousness and mercy, by or for the remission of the sins that are past. “I believe, the condition of this is faith: I mean, not only, that without faith we cannot be justified; but also, that, as soon as any one has true faith, in that moment he is justified. “Good works follow this faith, but cannot go before it. Much less can sanctification, which implies a continued course of good works, springing from holiness of heart. But--entire sanctification goes before our justification at the last day. “It is allowed, that repentance, and ‘fruits meet for repent ance, go before faith. Repentance absolutely must go before faith; fruits meet for it, if there be opportunity.

Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repent ance I mean, conviction of sin, producing real desires and sin cere resolutions of amendment; and by “fruits meet for repent ance, forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and, in general, obeying him according to the measure of grace which we have received. But these I cannot, as yet, term good works, because they do not spring from faith and the love of God.” (Farther Appeal to Men of Reason and Religion, pp. 46, 47.) 2. “Faith, in general, is a divine, supernatural exeyxos (evi dence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justi fying faith implies, not only a divine exeryxos that God “was in Christ, reconciling the world unto himself,” but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself for me. And the moment a penitent sinner thus believes, God pardons and absolves him.” (Ibid. p. 48.) Now, it being allowed, that both inward and outward holi ness are the stated conditions of final justification, what more can you desire, who have hitherto opposed justification by faith alone merely upon a principle of conscience, because you was zealous for holiness and good works? Do I not effectually secure these from contempt, at the same time that I defend the doctrines of the Church? I not only allow, but vehemently contend, that none shall ever enter into glory, who is not holy on earth, as well in heart as “in all manner of conversation.” I cry aloud, “Let all that have believed, be careful to main tain good works;” and, “Let every one that nameth the name of Christ, depart from all iniquity.” I exhort even those who are conscious they do not believe, “Cease to do evil, learn to do well. The kingdom of heaven is at hand; ” therefore, “repent, and bring forth fruits meet for repentance.” Are not these directions the very same, in substance, which you your self would give to persons so circumstanced? 3. “Many of those who are perhaps as zealous of good works as you, think I have allowed you too much.

“Many of those who are perhaps as zealous of good works as you, think I have allowed you too much. Nay, my brethren, but how can we help allowing it, if we allow the Scriptures to be from God? For is it not written, and do not you yourselves believe, ‘Without holiness no man shall see the Lord?’ And how then, without fighting about words, can we deny, that holi ness is a condition of final acceptance? And as to the first acceptance or pardon, does not all experience as well as Scrip ture prove, that no man ever yet truly believed the gospel who did not first repent? Repentance therefore we cannot deny to be necessarily previous to faith. Is it not equally undeniable, that the running back into wilful, known sin (suppose it were drunkenness or uncleanness) stifles that repentance or convic tion? And can that repentance come to any good issue in his soul, who resolves not to forgive his brother? or who obsti nately refrains from what God convinces him is right, whether it be prayer or hearing his word? Would you scruple your self to tell one of these, “Unto him that hath shall be given; but from him that hath not,’ that is, uses it not, “shall be taken even that which he hath?’ Would you scruple to say this? But in saying this, you allow all which I have said, viz., that previous to justifying faith, there must be repentance, and, if opportunity permit, “fruits meet for repentance.” “And yet I allow you this, that although both repentance and the fruits thereof are in some sense necessary before justification, yet neither the one nor the other is necessary in the same sense, or in the same degree, with faith. Not in the same degree. For in whatever moment a man believes, (in the Christian sense of the word,) he is justified, his sins are blotted out, “his faith is counted to him for righteousness. But it is not so, at whatever moment he repents, or brings forth any or all the fruits of repentance. Faith alone therefore justifies; which repentance alone does not; much less any outward work. And consequently, none of these are necessary to jus tification, in the same degree with faith. “No in the same sense. For none of these has so direct, immediate a relation to justification as faith.

For none of these has so direct, immediate a relation to justification as faith. This is proxi mately necessary thereto; repentance remotely, as it is neces sary to the increase or continuance of repentance.* And even in this sense, these are only necessary on supposition,--if there be time and opportunity for them; for in many instances there is not ; but God cuts short his work, and faith prevents the fruits of repentance: So that the general proposition is not overthrown, but clearly established, by these concessions; and we conclude still, that faith alone is the proximate condition of justification.” 4. This is what I hold concerning justification. I am next briefly to observe what you object. “If faith,” say you, “is the sole condition of justification, then it is our sole duty.” (Remarks, p. 25.) I deny the consequence. Faith may be, in the sense above described, the sole condition of justification; and yet not only repentance be our duty before, but all obedi ence after, we believe. . You go on : “If good works are not conditions of our justi fication,they are not conditions of our (final) salvation.” (Page 25.) I deny the consequence again. Good works, properly so called, cannot be the conditions of justification; because it * See this glaring misprint of one of the earliest editions corrected by Mr. Wes ley himself in a subsequent part of this volume, page 428.--EDIT. is impossible to do any good work before we are justified. And yet, notwithstanding, good works may be, and are, conditions of final salvation. For who will say it is impossible to do any good work before we are finally saved? You proceed: “Can we be saved in the contemptuous neg lect of repentance, prayer,” &c.? (Page 26.) No, nor justified neither; but while they are previous to faith, these are not allowed to be good works. You afterwards argue from my own concessions, thus: “Your notion of true stillness is, ‘a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy law, and the works of his commandments. But how is it possible to reconcile to this, the position, that these duties are not conditions of our justification? If we are justified without them, we may be saved without them.

If we are justified without them, we may be saved without them. This conse quence cannot be too often repeated.” (Page 26.) Let it be repeated ever so often, it is good for nothing. For, far other qualifications are required in order to our standing before God in glory, than were required in order to his giving us faith and pardon. In order to this, nothing is indispensably required, but repentance, or conviction of sin. But in order to the other it is indispensably required, that we be fully “cleansed from all sin;” that the “very God of peace sanctify us wholly,” eventoto ÖAok\mpov judov, “our entire body, soul, and spirit.” It is not necessary, therefore, (norindeed possible,) that we should, before justification, “patiently wait upon God, by lowliness, meekness, and resignation, in all the ways of his holy law.” And yet it is necessary, in the highest degree, that we should thus wait upon him after justification: Otherwise, how shall we be “meet to be partakers of the inheritance of the saints in light?” 5. Soon after, you add: “In the passages last cited, you plead for the necessity of a good life: But in others, the force of your principles shows itself. An answer approved by you, is, ‘My heart is desperately wicked; but I have no doubt or fear; I know my Saviour loves me, and I love him. Both these particulars are impossible, if the Scripture be true.” (Page 29.) You amaze me ! Is it possible you should be ignorant that your own heart is desperately wicked? Yet I dare not say, either that God does not love you, or that you do not love him. “Again: You say, you described the state of those who have forgiveness of sins, but not a clean heart;” (page 30;) not in the full, proper sense. Very true; but even then they had power over both inward and outward corruptions; far from being, as you suppose, “still wedded to their vices, and resolved to continue in them.” “In another place, after having observed that “sin does remain in one that is justified, though it has not dominion over him, you go on: “But fear not, though you have an evil heart; yet a little while, and you shall be endued with power from on high, whereby ye may purify yourselves, even as he is pure.

Very true; but even then they had power over both inward and outward corruptions; far from being, as you suppose, “still wedded to their vices, and resolved to continue in them.” “In another place, after having observed that “sin does remain in one that is justified, though it has not dominion over him, you go on: “But fear not, though you have an evil heart; yet a little while, and you shall be endued with power from on high, whereby ye may purify yourselves, even as he is pure. Sinners, if they believe this, may be quite secure, and imagine they have nothing to fear, though they continue in their iniquities. For God’s sake, Sir, speak out. If they that have an evil heart have not, who has reason to fear?” (Page 31.) All who have not dominion over sin; all who continue in their iniquities. You, for one, if any sin has dominion over you. If so, I testify against you this day, (and you will not be quite secure, if you believeme) “The wrath of God abideth on you!” “What do you mean by, “sin remains in one that is justi fied?” that he is guilty of any known, wilful, habitual sin?” (Page 32.) Judge by what is gone before:--I mean the same as our Church means by, “sin remains in the regenerate.” 6. You proceed to another passage, which in the Journal stands thus: “After we had wandered many years in the new path of salvation by faith and works, about two years ago it pleased God to show us the old way of salvation by faith only. And many soon tasted of this salvation, being justified freely, having peace with God, ‘rejoicing in hope of the glory of God, and having “his love shed abroad in their hearts.” (Vol. I. p. 275.) Thus I define what I mean by this salvation, viz., “righteous ness, and peace, and joy in the Holy Ghost.” But you object, “Here you deny the necessity of good works in order to salvation.” (Remarks, p. 33.) I deny the necessity, may, possibility, of good works, as previous to this salvation; as previous to faith or those fruits of faith, “righteousness, and peace, and joy in the Holy Ghost.” This is my real sentiment, not a slip of my pen, neither any proof of my want of accuracy. 7.

7. “I shall now,” you say, “consider the account you give, in this Journal, of the doctrine of justification.” (Remarks, p. 30.) I will recite the whole, just as it stands, together with the occasion of it: “In the afternoon I was informed how many who cannot, in terms, deny it,-explain justification by faith. They say, ‘(1.) Justification is two-fold; the first in this life, the second at the last day. (2.) Both these are by faith alone, that is, by objective faith, or by the merits of Christ, which are the object of our faith.’ And this, they say, is all that St. Paul and the Church mean by, “we are justified by faith only. . But they add, (3) “We are not justified by subjective faith alone, that is, by the faith which is in us. But good works also must be added to this faith, as a joint condition both of the first and second justification.’ “In flat opposition to this, I cannot but maintain, (at least, till I have clearer light,) (1.) That the Justification which is spoken of by St. Paul to the Romans, and in our Articles, is not two-fold. It is one, and no more. It is the present remis sion of our sins, or our first acceptance with God. (2.) It is true, that the merits of Christ are the sole cause of this our justification. But it is not true, that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean, by faith, the merits of Christ. But, (3.) By our being justified by faith only, both St. Paul and the Church mean that the condition of our justification is faith alone, and not good works; inasmuch as all works done before justification have in them the nature of sin. Lastly. That faith which is the sole con dition of justification, is the faith which is wrought in us by the grace of God. It is a sure trust which a man hath, that Christ hath loved him and died for him.” (Vol. I. pp. 254, 255.) 8. To the first of these propositions you object, “that justi fication is not only two-fold, but manifold.

To the first of these propositions you object, “that justi fication is not only two-fold, but manifold. For a man may possibly sin many times, and as many times be justified or for given.” (Remarks, pp. 37-39.) I grant it. I grant also, that justification sometimes means a state of acceptance with God. But all this does not in the least affect my assertion, that “that justification which is spoken of by St. Paul to the Romans, and by our Church in the Eleventh, Twelfth, and Thirteenth Articles, is not our acquittal at the last day, but the present remission of our sins.” You add, “You write in other places so variously about this matter, that I despair to find any consistency. Once you held ‘a degree of justifying faith short of the full assurance of faitk, the abiding witness of the Spirit, or the clear perception that Christ abideth in him;’ and yet you afterwards “warned all not to think they were justified before they had a clear assur ance, that God had forgiven their sins. What difference there is between this clear assurance, and the former full assurance and clear perception, I know not.” (Page 40.) Let us go on step by step, and you will know. “Once you held ‘a degree of justifying faith, short of the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ abideth in him.’” And so I hold still, and have done for some years. “And yet you afterwards warned all not to think they were justified before they had a clear assurance that God had forgiven their sins.” I did so. “What difference there is between this clear assurance, and that full assurance and clear perception, Iknow not.” Sir, I will tell you. The one is an assurance that my sins are forgiven, clear at first, but soon clouded with doubt or fear. The other is such a plero phory or full assurance that I am forgiven, and so clear a per ception that Christ abideth in me, as utterly excludes all doubt and fear, and leaves them no place, no, not for an hour. So that the difference between them is as great as the difference be tween the light of the morning and that of the mid-day sun. 9.

9. On the second proposition you remark, (1.) That I “ought to have said, the merits of Christ are (not the sole cause, but) the sole meritorious cause of this our justification.” (Page 41.) (2.) That “ St. Paul and the Church, by justifying faith, mean, faith in the gospel and merits of Christ.” The very thing; so I contend, in flat opposition to those who say they mean only the object of this faith. Upon the third proposition, “By our being justified by faith only, both St. Paul and the Church mean, that the condition of our justification is faith alone, and not good works;” you say, “Neither of them mean any such thing. You greatly wrong them, in ascribing so mischievous a sentiment to them.” (Ibid.) Let me beg you, Sir, to have patience, and calmly to consider, (1.) What I mean by this proposition. Why should : you any longer run as uncertainly, and fight as one that beateth the air? (2.) What is advanced touching the sentiments of the Church, in the tract referred to above. Till you have done this, it would be mere loss of time to dispute with you on this head. I wave, therefore, for the present, the consideration of some of your following pages. Only I cannot quite pass over that (I believe, new) assertion, “that the Thirteenth Article, enti tled, “Of Works done before Justification, does not speak of works done before justification, but of works before grace, which is a very different thing!” (Page 45.) I beseech you, Sir, to consider the Eleventh, Twelfth, and Thirteenth Arti cles, just as they lie, in one view: And you cannot but see that it is as absolutely impossible to maintain that proposition, as it is to prove that the Eleventh and Twelfth Articles speak not of justification, but of some very different thing. 10. Against that part of the fourth proposition, “Faith is a sure trust which a man hath, that Christ loved him and died for him,” you object, “This definition is absurd; as it sup poses that such a sure trust can be in one who does not repent of his sins.” (Page 48.) I suppose quite the contrary, as I have declared over and over; nor, therefore, is there any such danger as you apprehend.

Against that part of the fourth proposition, “Faith is a sure trust which a man hath, that Christ loved him and died for him,” you object, “This definition is absurd; as it sup poses that such a sure trust can be in one who does not repent of his sins.” (Page 48.) I suppose quite the contrary, as I have declared over and over; nor, therefore, is there any such danger as you apprehend. But you say, “There is nothing distinguishing enough in this to point out the true justifying faith.” (Ibid.) I grant it; supposing a man were to write a book, and say this of it, and no more. But did you ever see any treatise of mine, wherein I said this of faith, and no more? nothing whereby to distin guish true faith from false? Touching this Journal, your own quotations prove the contrary. Yea, and I everywhere insist, that we are to distinguish them by their fruits, by inward and outward righteousness, by the peace of God filling and ruling the heart, and by patient, active joy in the Holy Ghost. You conclude this point: “I have now, Sir, examined at. large your account of justification; and, I hope, fully refuted the several articles in which you have comprised it.” (Page 49.) We differ in our judgment. I do not apprehend you have refuted any one proposition of the four. You have, indeed, amended the second, by adding the word meritorious ; for which I give you thanks. 11. You next give what you style, “the Christian scheme of justification;” (page 50;) and afterwards point out the consequences which you apprehend to have attended the preaching justification by faith; the Third point into which I was to inquire. You open the cause thus: “The denying the necessity of good works, as the condition of justification, directly draws after it, or rather includes in it, all manner of impiety and vice. It has often perplexed and disturbed the minds of men, and in the last century occasioned great confusions in this nation. These are points which are ever liable to misconstructions, and have ever yet been more or less attended with them.

These are points which are ever liable to misconstructions, and have ever yet been more or less attended with them. And it appears from what you have lately published, that since you have preached the doctrine, it has had its old consequences, or rather worse ones; it has been more misunderstood, more perverted and abused, than ever.” (Pages 1, 2.) “The denying the necessity of good works, as the condition of justification, draws after it, or rather includes in it, all man ner of impiety and vice.” Here stands the proposition; but where is the proof? Till that appears, I simply say, It does not. “It has often perplexed and disturbed the minds of men.” And so have many other points in St. Paul’s Epistles. “But these are points which are ever liable to misconstruc tions; and have ever yet, more or less, been attended with them.” And what points of revealed religion are those which are not ever liable to misconstructions? Or of what material point can we say, that it has not ever yet, more or less, been attended with them? “In the last century it occasioned great confusions in this nation.” It occasioned ! No; in no wise. It is demonstrable, the occasions of those confusions were quite of another kind. “And it appears, that since you have preached the doctrine, it has had its old consequences, or rather worse. It has been more misunderstood, more perverted and abused, than ever.” What I worse consequences than regicide, (which, you say, was the old one,) and making our whole land a field of blood? Or has it been more perverted and abused than when (in your account) it overturned the whole frame both of Church and State P 12. You go on: “The terms of the gospel are, repentance toward God, and faith toward our Lord Jesus Christ. But when we undervalue either of these terms, we involve the consciences of the weak in fatal perplexities; we give a handle to others to justify their impieties; we confirm the enemies of religion in their prejudices.” (Remarks, p. 2.) All this I grant. But it affects not me. For I do not undervalue either faith or repentance. “Was not irreligion and vice already prevailing enough in the nation, but we must--throw snares in people’s way, and root out the remains of piety and devotion, in the weak and well-meaning?

“Was not irreligion and vice already prevailing enough in the nation, but we must--throw snares in people’s way, and root out the remains of piety and devotion, in the weak and well-meaning? That this has been the case, your own con fessions put beyond all doubt. And you even now hold and teach the principles from which these dangerous consequences do plainly and directly follow.” (Page 3.) “Was not irreligion and vice already prevailing enough,” (whether I have increased them, we will consider by and by,) “but we must throw snares in people’s way?” God forbid! My whole life is employed in taking those snares out of people's way, which the world and the devil had thrown there. “And root out the remains of piety and devotion in the weak and well-meaning?” Of whom speaketh the Prophet this? of himself, or of some other man? “Your own confessions put this beyond all doubt.” What! that “I root out the remains of piety and devotion?” Not so. The sum of them all recited above amounts to this and no more: “That while my brother and I were absent from London, many weak men were tainted with wrong opinions, most of whom we recovered at our return; but even those who continued therein did, notwith standing, continue to live a holier life than ever they did before they heard us preach.” “And you even now hold the principles from which these dangerous consequences do plainly and directly follow.” But I know not where to find these con sequences, unless it be in your title-page. There indeed I read of the very fatal tendency of justification by faith only: “The divisions and perplexities of the Methodists, and the many errors relating both to faith and practice, which,” as you con ceive, “have already arisen among these deluded people.” However, you “charitably believe, I was not aware of these consequences at first.” (Remarks, p. 4.) No, nor am I yet; though it is strange I should not, if they so naturally suc ceed that doctrine. I will go a step farther. I do not know, neither believe, that they ever did succeed that doctrine, unless perhaps accidentally, as they might have succeeded any doctrine whatsoever. And till the contrary is proved, those conse quences cannot show that these principles are not true. 13.

261, 272,294.)” Then I am greatly mistaken. But I will set down at length the several instances you refer to: “I was a little surprised, in going out of the room, at one who catched hold of me, and said abruptly, ‘I must speak with you, and will. I have sinned against light and against love.’ (N. B. She was soon after, if not at that very time, a common prostitute.) “I have sinned beyond forgiveness. I have been cursing you in my heart, and blaspheming God, ever since I came here. I am damned: I know it: I feel it: I am in hell: I have hell in my heart. I desired two or three who had con fidence in God, to join in crying to him on her behalf. Imme diately that horrible dread was taken away, and she began to see some dawnings of hope.” (Ibid. p. 261.) “The attention of all was soon fixed on poor L S• One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled; and then broke out into cursing and blaspheming; then stamped, and struggled with incredible strength, so that four or five could scarce hold her; then cried out, “O eternity, eternity 1 o that I had no soul! O that I had never been born 12 At last she faintly called on Christ to help her; and the violence of her pangs ceased.” (Ibid. p. 272.) It should be remembered, that from that time to this, her conversation has been as becometh the gospel. “Thursday, December 25, I met with such a case as I do not remembereitherto have known or heardof before: L-S--,(the same person) after many years' mourning, (long before she heard of us,) was filled with peace and joy in believing. In the midst of this, without any discernible cause, such a cloud suddenly overwhelmed her, that she could not believe her sins were ever forgiven at all, nor that there was any such thing as forgive ness of sins. She could not believe that the Scriptures were true; that there was any heaven, or hell, or angel, or spirit, or any God. One more I have since found in the same state: But observe, neither of these continued therein; nor did I ever know one that did.

And in proportion to its getting ground, it has never failed to per plex the weak, to harden the wicked, and to please the profane. Your Journal is a proof that these terrible consequences have of late prevailed, perhaps more than ever.” (Page 51.) Sup pose that Journal gives a true account of facts, (which you seem not to deny,) could you find there no other fruits of my preaching, than these terrible ones you here mention? O who so blind, as he that will not see! 18. But that we may not still talk at large, let us bring this question into as narrow a compass as possible. Let us go no farther as to time, than seven years last past; as to place, than London and the parts adjoining; as to persons, than you and me, Thomas Church preaching one doctrine, John Wesley the other. Now then, let us consider with meekness and fear, what have been the consequences of each doctrine. You have preached justification by faith and works, at Bat tersea, and St. Ann’s, Westminster; while I preached justifica tion by faith alone, near Moorfields, and at Short's Gardens. I beseech you then to consider, in the secret of your heart, how many sinners have you converted to God? By their fruits we shall know them. This is a plain rule. By this test let them be tried. How many outwardly and habitually wicked men have you brought to uniform habits of outward holiness? It is an awful thought ! Can you instance in a hundred? in fifty? in twenty? in ten? If not, take heed unto yourself and to your doctrine. It cannot be that both are right before God. Consider now (I would not speak, but I dare not refrain) what have been the consequences of even my preaching the other doctrine. By the fruits shall we know those of whom I speak; even the cloud of witnesses, who at this hour experience the gos pel I preach to be the power of God unto salvation. The habitual drunkard, that was, is now temperate in all things. The whoremonger now flees fornication. He that stole, steals no more, but works with his hands. He that cursed or swore, perhaps at every sentence, has now learned to serve the Lord with fear, and rejoice unto him with reverence.

M--, (page 70,) if you are personally acquainted with him, you do well to testify them. But if not, permit me to remind you of the old advice:-- Qualem commendes, etiam atque etham aspice, ne mor Incutiant aliena tibi peccata pudorem.” In endeavouring to account for the people’s recovery from those disorders, you say, “I shall not dispute how far prayer may have naturally a good effect.” Nay, I am persuaded you will not dispute but it may have supernatural good effects also. “However, there is no need of supposing these recoveries mira culous.” (Page 71.) Who affirms there is? I have set down the facts just as they were, passing no judgment upon them myself; (consequently, here is no foundation for the charge of enthu siasm;) and leaving every man else to judge as he pleases. 11. The next passage you quote as a proof of my enthusiasm, taking the whole together, runs thus: “After communicating at St. James’s, our parish church, I visited several of the sick. Most of them were ill of the spotted fever, which, they informed * Beware whom you commend, lest you should be blamed for the faults of another man. me, had been extremely mortal, few persons recovering from it. But God had said, “Hitherto shalt thou come.’ I believe there was not one with whom we were, but recovered.” (Vol. I. p. 291.) On which you comment thus: “Here is indeed no intimation of any thing miraculous.” No ! not so much as an intimation | Then why is this cited as an instance of my enthusiasm ? Why, “You seem to desire to have it believed, that an extraordinary blessing attended your prayers; whereas, I believe they would not have failed of an equal blessing and success, had they had the prayers of their own parish Minis ters.” I believe this argument will have extraordinary success, if it convince any one that I am an enthusiast. 12. You add, “I shall give but one account more, and this is what you give of yourself.” (Remarks, p. 72.) The sum whereof is, “At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.” I did so. I assert the fact still.

(A term, indeed, which I very rarely use, because it rarely occurs in the New Testament.) “Yes; it is to “start up perfect men at once.’” (Page 41.) Indeed, Sir, it is not. A man is usually converted long before he is a perfect man. It is probable most of those Ephesians to whom St. Paul directed his Epistle were converted. Yet they were not “come” (few, if any) “to a perfect man, to the measure of the stature of the fulness of Christ.” 20. I do not, Sir, indeed, I do not undertake to make you understand these things. I am not so vain as to think it is in my power. It is the utmost of my hope to convince you, or, at least, those who read your works, that you understand just nothing about them. To put this out of dispute, you go on : “Thus faith and being born of God are said to be an instantaneous work, at once, and in a moment, as lightning. Justification, the same as regeneration, and having a lively faith, this always in a moment.” (Ibid.) I know not which to admire most, the English or the sense, which you here father upon me; but, in truth, it is all your own; I do not thus confound faith and Seing born of God. I always speak of them as different things; it is you that thus jumble them together. It is you who dis cover justification also to be the same as regeneration, and having a lively faith. I take them to be three different things; so different as not ever to come under one genus. And yet it is true, that each of these, “as far as I know,” is at first experienced suddenly; although two of them (I leave you to find out which) gradually increase from that hour. 21. “After these sudden conversions,” say you, “they receive their assurances of salvation.” (Page 43.) Sir, Mr. Bedford's ignorance in charging this doctrine upon me might be involun tary, and I am persuaded was real. But yours cannot be so. It must be voluntary; if it is not rather affected. For you had before you, while you wrote, the very tract wherein I corrected Mr.

W n was dreadful indeed, and too notorious to be denied.” (Ibid.) 5. “One of the chief of those who came to make the disturbance on the first instant hanged himself.” (Page 146.) 6. “I was quite surprised when I heard Mr. R. preach; that soft, smooth, tuneful voice, which he so often employed to blaspheme the work of God, was lost, without hope of recovery.” (Ibid.) 7. “Mr. C. spoke so much in favour of the rioters, that they were all discharged. A few days after, walking over the same field, he dropped down, and spoke no more.” (Page 147.) And what is the utmost that can be inferred from all these passages? That I believe these things to have been judg ments. What if I did? To believe these things to have been judgments is one thing; to claim a power of inflicting judg ments is another. If, indeed, I believe things to be judg ments which are not, I am to blame. But still this is not “claiming any miraculous gift.” But “you cite one who forbid your speaking to some dying criminals, to answer for their souls at the judgment-seat of Christ.” (Ibid.) I do; but, be this right or wrong, it is not “claiming a power to inflict judgments.” “Yes, it is: For these judgments are fulminated with the air of one who had the divine vengeance at his disposal.” (Page 147.) I think not: And I believe all impartial men will be of the same mind. “These are some of the extraordinary gifts which Mr. W. claims.” (Page 149.) I claim no extraordinary gift at all; nor has anything to the contrary been proved yet, so much as in a single instance. “We come now to the application of this sovereign test, James iii. 17.” But let us see that we understand it first. I beg leave to consider the whole: “Who is a wise and know ing man among you? Let him show his wisdom,” as well as his faith, “by his works,” not by words only. “But if ye have bitter zeal and strife in your heart, do not glory and lie against the truth; ” as if any such zeal, anything contrary to love, could consist with true wisdom.

Again: Did I “give this character,” even then, of the people called Methodists, in general? No, but of the people of a particular town in Ireland, where nine in ten of the in habitants are Romanists. “Nor is the observation confined to the people. He had made a proselyte of Mr. D., Vicar of B. And, to show he was no discredit to his master, he gives him this character: ‘He seemed to stagger at nothing, though as yet his under standing is not opened.’” (Page 162.) Mr. D. was never a proselyte of mine; nor did I ever see him before or since. I endeavoured to show him that we are justified by faith. And he did not object; though nei ther did he understand. “But in the first propagation of religion, God began with the understanding, and rational conviction won the heart.” (Page 163.) Frequently, but not always. The jailor's heart was touched first, then he understood what he must do to be saved. In this respect then there is nothing new in the present work of God. So the lively story from Moliere is just nothing to the purpose. In drawing the parallel between the work God has wrought in England and in America, I do not so much as “insinuate that the understanding has nothing to do in the work.” (Page 165.) Whoever is engaged therein will find full em ployment for all the understanding which God has given him. “On the whole, therefore, we conclude, that wisdom which divests the Christian faith of its truth, and the test of it, reason, and resolves all religion into spiritual mysticism and ecstatic raptures, cannot be the wisdom from above, whose character istic is purity.” (Page 166.) Perhaps so, but I do not “divest faith either of truth or rea son:” much less do I resolve all into “spiritual mysticism and ecstatic raptures.” Therefore suppose purity here meant sound doctrine, (which it no more means than it does a sound consti tution,) still it touches not me, who, for anything that has yet been said, may teach the soundest doctrine in the world. (2.) “Our next business is to apply the other marks to these pretending sectaries. The First of these, purity, respects the nature of the “wisdom from above,” or, in other words, the doc trine taught.” (Page 167.) Not in the least.

By this “good sort of men,” I mean, persons who have a iking to, but no sense of, religion; no real fear or love of God; no truly Christian tempers. “These steal away the little zeal he has, that is, persuade him to be peaceable.” No ; persuade me to be like themselves,--without love either to God or man “Again, speaking of one, he says, “Indulging himself in o - harmless company,’” (vulgarly so called,) “he first made ship wreck of his zeal, then of his faith. In this I think he is right. The zeal and faith of a fanatic are such exact tallies, that nei ther can exist alone. They came into the world together, to disturb society and dishonour religion.” By zeal, I mean the flame of love, or fervent love to God and man; by faith, the substance or confidence of things hoped for, the evidence of things not seen. Is this the zeal and faith of a fanatic? Then St. Paul was the greatest fanatic on earth. Did these come into the world to “disturb society and dis honour religion?” “On the whole, we find Mr. W., by his own confession, entirely destitute of prudence. Therefore it must be ascribed to the want of this, if his preaching be attended with tumult and disorder.” (Page 181.) By his own confession ? Surely no. This I confess, and this only: What is falsely called pru dence, I abhor; but true prudence I love and admire. However, “You set at nought the discipline of the Church, by invading the province of the parochial Minister:” (Page 182:) Nay, if ever I preach at all, it must be in the province of some parochial Minister. “By assembling in undue places, and at unfit times.” I know of no times unfit for those who assemble. And I believe Hannam Mount and Rose Green were the most proper places under heaven for preaching to the colliers in Kingswood. “By scurrilous invectives against the Governors and Pastors of the National Church.” This is an entire mistake. I dare not make any “scurrilous invectives” against any man. “Insolencies of this nature provoke warm. men to tumult.” But these insolencies do not exist. So that whatever tumult either warm or cool men raise, I am not. chargeable therewith.

I tell all men just the contrary. I may then safely leave all mankind to judge, whether a single article of the charge against me has yet been made good. So much for the first charge, that I am a madman. Now for the second, that I am a knave. 5. The proof is short: “Every enthusiast is a knave; but he is an enthusiast; therefore he is a knave.” I deny both the first and second proposition. Nay, the first is proved thus: “Enthusiasm must always be accompanied with craft and knavery.” (Page 213.) It is often so, but not always; for there may be honest enthusiasts. Therefore the whole account of that odd combination which follows is ingenious, but proves nothing. (Pages 214-218.) Yet I must touch upon one or two parts of it. “An en thusiast thinks he is dispensed with in breaking, nay, that he is authorized to break, the common laws of morality.” Does every enthusiast? Then I am none; for I never thought any such thing. I believe no man living is authorized to break, or dispensed with in breaking, any law of morality. I know, whoever (habitually) breaks one of the least of these, “shall be called least in the kingdom of heaven.” “Can any but an enthusiast believe, that he may use guile to promote the glory of God?” Yes, ten thousand that are no enthusiasts firmly believe this. How few do we find that do not believe it! that do not plead for officious lies! How few will subscribe to St. Augustine's declaration, (to which I assent with my whole heart) “I would not tell a wilful lie, to save the souls of the whole world !” But to return: “‘The wisdom from above is without par tiality and without hypocrisy.” Partiality consists in dispens ing an unequal measure in our transactions with others; hypocrisy, in attempting to cover that unequal measure by prevarication and false pretences.” The former of these definitions is not clear; the latter nei ther clear nor adequate to the defined. Butlet this pass. My partiality is now the point. What are the proofs of it? (1.) “His followers are always the chil dren of God, his opposers the children of the devil.” (Page 220.) Neither so, nor so. I never affirmed either one or the other universally.

I wave what relates to Mr. V ’s personal character, which is too well known to need my defence of it; as like wise the occurrence (real or imaginary I cannot tell) which gave birth to your performance. All that I concern myself with is your five vehement assertions with regard to the peo ple called Methodists. These I shall consider in their order, and prove to be totally false and groundless. 5. The first is this: “Their whole ministry is an open and avowed opposition to one of the fundamental articles of our areligion.” (Page 4.) How so? Why, “the Twentieth Article declares, we may not so expound one scripture, that it be repugnant to another. And yet it is notorious, that the Methodists do ever explain the word ‘faith’ as it stands in some of St. Paul’s writings, so as to make his doctrine a direct and flat contradiction to that of St. James.” (Page 5.) This stale objection has been answered an hundred times, so that I really thought we should have heard no more of it. But since it is required, I repeat the answer once more: By faith we mean “the evidence of things not seen; ” by justi fying faith, a divine evidence or conviction, that “Christ loved me, and gave himself for me.” St. Paul affirms, that a man is justified by this faith; which St. James never denies, but only asserts, that a man cannot be justified by a dead faith: And this St. Paul never affirms. “But St. James declares, ‘Faith without works is dead.” Therefore it is clearly St. James's meaning, that a faith which is without virtue and morality cannot produce salva tion. Yet the Methodists so explain St. Paul, as to affirm that faith without virtue or morality will produce salvation.” (Page 6.) Where? in which of their writings? This needs some proof: I absolutely deny the fact. So that all which follows is mere flourish, and falls to the ground at once; and all that you aver of their “open and scandalous opposition to the Twentieth Article” (ibid.) is no better than open and scandalous slander. 6.

A Letter to the Rev. Dr. Horne Source: The Works of John Wesley, Volume 9 (Zondervan) Author: John Wesley --- WHEN you spoke of “heresies making their periodical revolutions,” of “Antinomianism rampant among us,” and, immediately after, of “the new lights at the Tabernacle and Foundery,” must not your hearers naturally think that Mr. Whitefield and I were reviving those heresies? But do you know the persons of whom you speak? Have you ever con versed with them? Have you read their writings? If not, is it kind, is it just, to pass so severe a censure upon them? Had you only taken the trouble of reading one tract, the “Appeal to Men of Reason and Religion,” you would have seen that a great part of what you affirm is what I never denied. To put this beyond dispute, I beg leave to transcribe some passages from that treatise; which will show not only what I teach now, but what I have taught for many years. I will afterward simply and plainly declare wherein I as yet differ from you: And the rather, that if I err therein, you may, by God’s assistance, convince me of it. I. 1. “Justification sometimes means our acquittal at the last day. (Matt. xii. 37.) But this is altogether out of the present question; that justification whereof our Articles and Homilies speak, meaning present forgiveness, pardon of sins, and, consequently, acceptance with God; who therein ‘declares his righteousness’ (or mercy, by or) “for the remission of the sins that are past; saying, ‘I will be merciful to thy unrighteousness, and thine iniquities I will remember no more.” (Rom. iii. 25; Heb. viii. 12.) “I believe the condition of this is faith. (Rom. iv. 5, &c.) I mean, not only, that without faith we cannot be justified; but also, that as soon as any one has true faith, in that moment he is justified. “Good works follow this faith, but cannot go before it: (Luke vi. 43:) Much less can sanctification, which implies a continued course of good works, springing from holiness of heart. But it is allowed, that entire sanctification goes before our justification at the last day. (Heb. xii. 14.) “It is allowed, also, that repentance, and ‘fruits meet for repentance, go before faith. (Mark i. 15; Matt. iii.

iii. 8.) Repent ance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance, I mean conviction of sin, pro ducing real desires and sincere resolutions of amendment; and by “fruits meet for repentance, forgiving our brother; (Matt. vi. 14, 15;) ceasing from evil, doing good; (Luke iii. 8, 9, &c.;) using the ordinances of God, and, in general, obeying him according to the measure of grace which we have received. (Matthew vii. 7; xxv. 29.) But these I cannot as yet term good works; because they do not spring from faith and the love of God.” (Farther Appeal. Vol. VIII. pp. 46, 47.) 2. “Faith alone is the proximate condition of present justi fication.” II. 1. I have shown here, at large, what is the doctrine I teach with regard to justification, and have taught, ever since I was convinced of it myself, by carefully reading the New Testament and the Homilies. In many points, I apprehend, it agrees with yours: In some it does not; these I come now to consider. May God enable me to do it in love and meekness of wisdom. You say, “Happy times, when faith and a good life were synonymous terms!” (Page 7.) I conceive, they never were. Is not faith the root, a good life the tree springing therefrom ? “That good works are a necessary condition of our justifi cation, may be proved, (1.) From express testimonies of Scrip ture. So Isaiah i. 16, 17: “Cease from evil, learn to do well.’ Then ‘your sins, that were as scarlet, shall be white as snow.’ Here, ceasing from evil, and learning to do well, are the con ditions of pardon.” I answer: Without them there is no par don; yet the immediate condition of it is faith. He that believeth, and he alone, is justified before God. “So Ezekiel xxxiii. 14-16: If the sinner ‘turn from his evil ways, and ‘walk in the statutes of life, then “all his sins shall not be once. mentioned to him.’” Most sure; that is, if he believe; else, whatever his outward walking be, he cannot be justified. The next scripture you cite, Matt. xi. 28, (Sermon, p. 10,) proves no more than this, that none find “rest to their souls,” unless they first come to Christ, (namely, by faith,) and then obey him.

10,) proves no more than this, that none find “rest to their souls,” unless they first come to Christ, (namely, by faith,) and then obey him. But, “He says, “Ye are my friends, if ye do whatsoever I command you.’” He does so; but how does it appear, that this relates to justification at all? “St. Peter also declares, “In every nation, he that feareth God and worketh righteousness is accepted of him.’” (Acts x. 35.) He is; but none can either fear God, or work right eousness, till he believes according to the dispensation he is under. “And St. John : “He that doeth righteousness is righteous.’” I do not see that this proves anything. “And again: “If we walk in the light, as God is in the light, then have we communion with him, and the blood of Jesus Christ his Son cleanseth us from all sin.’” (1 John i. 7.) This would prove something, if it could be proved, that “cleansing us from all sin” meant only justification. “The Scriptures insist upon the necessity of repentance, in particular, for that purpose. But repentance comprehends compunction, humiliation, hatred of sin, confession of it, prayer for mercy, ceasing from evil, a firm purpose to do well, restitution of ill-got goods, forgiveness of all who have done us wrong, and works of beneficence.” (Pages 11, 12.) I believe it does.comprehend all these, either as parts or as fruits of it: And it comprehends “the fear” but not “the love of God,” that flows from a higher principle. And he who loves God is not barely in the right way to justification: He is actually justified. The rest of the paragraph asserts just the same thing which was asserted in those words: “Previous to justifying faith must be repentance, and, if opportunity permits, “fruits meet for repent ance.’” But still I must observe, that “neither the one nor the other is necessary, either in the same sense, or in the same degree, with faith.” No scripture testimony can be produced, which any way contradicts this. 2. “That works are a necessary condition of our justification, may be proved, Secondly, from scripture examples; particu larly those recited in the eleventh chapter of the Epistle to the Hebrews.

“That works are a necessary condition of our justification, may be proved, Secondly, from scripture examples; particu larly those recited in the eleventh chapter of the Epistle to the Hebrews. These all “through faith wrought righteousness; without working righteousness, they had never obtained the promises.” (Page 13.) I say the same thing: None are finally saved, but those whose faith “worketh by love.” “Even in the thief upon the cross, faith was attended by repentance, piety, and charity.” It was; repentance went be fore his faith; piety and charity accompanied it. “Therefore, he was not justified by faith alone.” Our Church, adopting the words of St. Chrysostom, expressly affirms, in the passage above cited, he was justified by faith alone. And her authority ought to weigh more than even that of Bishop Bull, or of any single man whatever. Authority, be pleased to observe, I plead against authority; reason against reason. It is no objection, that the faith whereby he was justified immediately produced good works. 3. How we are justified by faith alone, and yet by such a faith as is not alone, it may be proper to explain. And this also I choose to do, not in my own words, but in those of our Church: “Faith does not shut out repentance, hope, love, and the fear of God, to be joined with faith in every man that is justi fied: But it shutteth them out from the office of justifying. So that although they be all present together in him that is justi fied, yet they justify not all together. Neither doth faith shut out good works, necessarily to be done afterwards, of duty towards God. - “That we are justified only by this faith in Christ, speak all the ancient authors; specially Origen, St. Cyprian, St. Chry sostom, Hilary, Basil, St. Ambrose, and St. Augustine.” (Homily on the Salvation of Man.) 4. You go on: “Thirdly, if we consider the nature of faith, it will appear impossible that a man should be justified by that alone. Faith is either an assent to the gospel truths, or a reliance on the gospel promises. I know of no other notion of faith.” (Sermon, p. 15.) I do; an exeryxos of things not seen ; which is far more than a bare assent, and yet toto genere differ ent from a reliance.

15.) I do; an exeryxos of things not seen ; which is far more than a bare assent, and yet toto genere differ ent from a reliance. Therefore, if you prove that neither an assent nor a reliance justifies, nor both of them together, still you do not prove that we are not justified by faith, even by faith alone. But how do you prove, that we cannot be justified by faith as a reliance on the promises? Thus: “Such a reliance must be founded on a consciousness of having performed the conditions. And a reliance so founded is the result of works wrought through faith.” No; of works wrought without faith; else the argument implies a contradiction. For it runs thus: (On the supposition that faith and reliance were synonymous terms:) Such a reliance is the result of works wrought through such a reliance. 5. Your Fourth argument against justification by faith alone, is drawn from the nature of justification. This, you observe, “implies a prisoner at the bar, and a law by which he is to be tried; and this is not the law of Moses, but that of Christ, requiring repentance and faith, with their proper fruits;” (page 16;) which now, through the blood of Christ, are accepted and “counted for righteousness.” St. Paul affirms this concerning faith, in the fourth chapter of his Epistle to the Romans. But where does he say, that either repentance or its fruits are counted for righteousness? Nevertheless, I allow that the law of Christ requires such repentance and faith before justification, as, if there be opportunity, will bring forth the “fruits of right eousness.” But if there be not, he that repents and believes is justified notwithstanding. Consequently, these alone are neces sary, indispensably necessary, conditions of our justification. 6. Your Last argument against justification by faith alone “is drawn from the method of God’s proceeding at the last day. He will then judge every man ‘according to his works. If, therefore, works wrought through faith are the ground of the sentence passed upon us in that day, then are they a necessary condition of our justification; ” (page 19;) in other words, “if they are a condition of our final, they are a condition of our present, justification.” I cannot allow the consequence. All holiness must precede our entering into glory.

All holiness must precede our entering into glory. But no holiness can exist, till, “being justified by faith, we have peace with God, through our Lord Jesus Christ.” 7. You next attempt to reconcile the writings of St. Paul with justification by works. In order to this you say, “In the three first chapters of his Epistle to the Romans, he proves that both Jews and Gentiles must have recourse to the gospel of Christ. To this end he convicts the whole world of sin; and having stopped every mouth, he makes his inference, ‘There fore, by the deeds of the law there shall no flesh be justified. We conclude, them, says he, “a man is justified by faith, with out the deeds of the law. But here arise two questions: First, What are the works excluded from justifying? Secondly, What is the faith which justifies?” (Pages 20, 21, 22.) “The works excluded are heathem and Jewish works, set up as meritorious. This is evident from hence,--that Heathens and carnal Jews are the persons against whom he is arguing.” Not so : He is arguing against all mankind: He is convicting the whole world of sin. His concern is to stop every mouth, by proving that no flesh, none born of a woman, no child of man, can be justified by his own works. Consequently, he speaks of all the works of all mankind, antecedent to justifica tion, whether Jewish or any other, whether supposed meritori ous or not, of which the text says not one word. Therefore, all works antecedent to justification are excluded, and faith is set in flat opposition to them. “Unto him that worketh not, but believeth, his faith is counted to him for righteousness.” “But what is the faith to which he attributes justification? That ‘which worketh by love;’ which is the same with the ‘new creature, and implies in it the keeping the command ments of God.” It is undoubtedly true, that nothing avails for our final salva tion without catwm &tious, “a new creation,” and consequent thereon, a sincere, uniform keeping of the commandments of God. This St. Paul constantly declares. But where does he say, this is the condition of our justification?

But where does he say, this is the condition of our justification? In the Epistles to the Romans and Galatians particularly, he vehemently asserts the contrary; earnestly maintaining, that nothing is absolutely necessary to this, but “believing in Him that justi fieth the ungodly;” not the godly, not him that is already a “new creature,” that previously keeps all the commandments of God. He does this afterward; when he is justified by faith, then his faith “worketh by love.” “Therefore, there is no condemnation to them that are in Christ Jesus,” justified by faith in him, provided they “walk in Him whom they have received, not after the flesh, but after the Spirit.” (Page 23.) But should they turn back, and walk again after the flesh, they would again be under condemnation. But this no way proves that “walking after the Spirit” was the condition of their justification. Neither will anything like this follow from the Apostle's. saying to the Corinthians, “Though I had all faith, so as to remove mountains, and have not charity, I am nothing.” This only proves that miracle-working faith may be where saving faith is not. 8. To the argument, “St. Paul says, “Abraham was justified by faith,’” you answer, “St. James says, “Abraham was justi fied by works.’” (Page 24.) True: But he neither speaks of the same justification, nor the same faith, nor the same works. Not of the same justification; for St. Paul speaks of that justi fication which was five-and-twenty years before Isaac was born; (Genesis;) St. James, of that wherewith he was justified when he offered up Isaac on the altar. It is living faith whereby St. Paul affirms we are justified: It is dead faith whereby St. James affirms we are not justified. St. Paul speaks of works antecedent to justification; St. James, of works consequent upon it. This is the plain, easy, natural way of reconciling the two Apostles. The fact was manifestly this: (1.) When Abraham dwelt in Haran, being then seventy-five years old, God called him thence: He “believed God,” and He “counted it to him for righteousness; ” that is, “he was justified by faith,” as St. Paul strenuously asserts. (2.) Many years after Isaac was born, (some of the ancients thought three-and-thirty,) Abraham, showing his faith by his works, offered him up upon the altar. (3.) Here the “faith” by which, in St.

(3.) Here the “faith” by which, in St. Paul's sense, he was justified long before, “wrought together with his works;” and he was justified in St. James’s sense, that is, (as the Apostle explains his own meaning,) “by works his faith was made perfect.” God confirmed, increased, and perfected the principle from which those works sprang. 9. Drawing to a conclusion, you say, “What pity, so many volumes should have been written upon the question,--whether a man be justified by faith or works, seeing they are two essen tial parts of the same thing!” (Page 25.) If by works you understand inward and outward holiness, both faith and works are essential parts of Christianity; and yet they are essentially different, and by God himself contradistinguished from each other; and that in the very question before us: “Him that worketh not, but believeth.” Therefore, whether a man be jus tified by faith or works, is a point of the last importance; other wise, our Reformers could not have answered to God their spend ing so much time upon it. Indeed, they were both too wise and too good men to have wrote so many volumes on a trifling or needless question. 10. If in speaking on this important point, (such at least it appears to me,) I have said any thing offensive, any that im plies the least degree of anger or disrespect, it was entirely foreign to my intention; nor indeed have I any provocation: I have no room to be angry at your maintaining what you believe to be the truth of the gospel; even though I might wish you had omitted a few expressions, Quas aut incuria fudit, Aut humana parum cavit natura." In the general, from all I have heard concerning you, I cannot but very highly esteem you in love. And that God may give you both “a right judgment in all things, and evermore to rejoice in his holy comfort,” is the prayer of, Reverend Sir, Your affectionate brother and servant,

Some of your words are, “They set out with forming a fair and tempting model of religion, so flattering the follies of degenerate man, that it could not fail to gain the hearts of multitudes, especially of the loose and vicious, the lazy and indolent. They want to get to heaven the shortest way, and with the least trouble: Now, a reliance on Christ, and a disclaiming of good works, are terms as easy as the merest libertine can ask. They per suade their people that they may be-saved by the righteous ness of Christ, without any holiness of their own; nay, that good works are not only unnecessary, but also dangerous; that we may be saved by faith, without any other requisite, such as gospel obedience, and an holy life. Lastly: The Valenti nians pretended, that if good works were necessary to salva tion, it was only to animal men, that is, to all who were not of their clan; and that, although sin might damn others, it could not hurt them. In consequence of which, they lived in all lust and impurity, and wallowed in the most unheard-of bestialities. The Methodists distinguish much after the same manner.” (Methodism Examined, pp. 52, 31, 38, 14.) Sir, you are not awake yet. You are dreaming still, and fighting with shadows of your own raising. The “model of religion with which the Methodists set out” is perfectly well known; if not to you, yet to many thousands in England who are no Methodists. I laid it before the University of Oxford, at St. Mary’s, on January 1, 1733.

Mary’s, on January 1, 1733. You may read it when you are at leisure; for it is in print, entitled, “The Circumci sion of the Heart.” And whoever reads only that one dis course, with any tolerable share of attention, will easily judge, whether that “model of religion flatters the follies of degene rate man,” or is likely to “gain the hearts of multitudes, es pecially of the loose and vicious, the lazy and indolent !” Will a man choose this, as “the shortest way to heaven, and with the least trouble?” Are these “as easy terms as any libertine” or infidel “can desire?” The truth is, we have been these thirty years continually reproached for just the contrary to what you dream of; with making the way to heaven too strait; with being ourselves “righteous overmuch,” and teaching others, they could not be saved without so many works as it was im possible for them to perform. And to this day, instead of teaching men that they may be saved by a faith which is without good works, without “gospel-obedience and holiness of life,” weteach exactly the reverse, continually insisting on all outward as well as all inward holiness. For the notorious truth of this we appeal to the whole tenor of our sermons, printed and un printed; in particular to those upon “Our Lord’s Sermon on the Mount,” whereinevery branch ofgospelobedienceisboth asserted and proved to be indispensably necessary to eternal salvation. Therefore, as to the rest of the “Antinomian trash ’’ which you have so carefully gathered up, as, “that the regenerate are as pure as Christ himself; that it would be criminal for them to pray for pardon; that the greatest crimes are no crimes in the saints,” &c. &c., (page 17) I have no concern therewith at all, no more than with any that teach it. Indeed I have confuted it over and over, in tracts published many years ago. 9. A Second charge which you advance is, that “we suppose every man’s final doom to depend on God’s sovereign will and pleasure;” (I presume you mean, on his absolute, unconditional decree;) that we “consider man as a mere machine;” that we suppose believers “cannot fall from grace.” (Page 31.) Nay, I suppose none of these things. Let those who do, answer for themselves.

36.) Flatly contrary to the declaration of St. Paul, “By grace we are saved through faith.” To put the matter out of dispute, you declare that you mean by faith, “a desire to be one with Christ.” (Part I., p. 50.) Again: “The desire of turning to God is the coming of Christ into the soul. This faith will save thee.” (Page 76.) So, in your judgment, saving faith is, “a desire of coming to God, or of being one with Christ.” I know the contrary from experience. I had this desire many years before I even knew what saving faith was. Faith is so far from being only this desire, that it is no desire at all. It differs from all desire toto genere, although doubtless all good desires accompany it. It is, according to St. Paul, an exeyxos, an “evidence” or “conviction” (which is totally different from a desire) “of things not seen,” a supernatural, a divine evidence and conviction of the things which God hath revealed in his word; of this in particular, that the Son of God hath loved me and given himself for me. Whosoever hath this faith is born of God. Whosoever thus believeth is saved; and if he endure therein to the end, shall be saved everlastingly. The process of this work in the soul, of the present salva tion which is through faith, you likewise describe confusedly and obscurely. The sum of what you say is this:-- “The painful sense of what you are, kindled into a working state of sensibility by the light of God, is the light and fire from whence the spirit of prayer proceeds. In its first kind ling, nothing is found but pain, wrath, and darkness: And therefore its first prayer is all humility.” (Part II., p. 172.) Would it not be more intelligible if one had said, “The con vincing Spirit of God gives you to see and feel that you are a poor undone, guilty, helpless sinner: At the same time, he in cites you to cry for help to Him who is “mighty to save?” This is true.

These Roman virtues our religion does cut off; it leaves no place for them. And a reasonable Deist will allow, “that these are not the most essential recom mendation to Heaven.” But it is far from cutting off any sort, degree, or instance of genuine virtue; all which is con tained in the love of God and man, producing every divine and amiable temper. And this love we suppose (according to the Christian scheme) to flow from a sense of God’s love to us; which sense and persuasion of God’s love to man in Christ Jesus, particularly applied, we term faith ; a thing you seem to be totally unacquainted with. For it is not the faith whereof we speak, unless it be a “faith working by love,” a faith “zeal ous of good works,” careful to maintain, nay, to excel in them. Nor do we acknowledge him to have one grain of faith, who is not continually doing good, who is not willing “to spend and be spent in doing all good, as he has opportu nity, to all men.” Whoever therefore they are, that “throw aside good works; that suspend” (as you prettily phrase it) “the hand of industry, become inactive, and leave all to Providence, without exercising either their heads or hands;” they are no more led into this by any doctrine of ours, than by the writings of Paul of Tarsus. And yet “this unaccountable strange sect” (so I believe we appear to you) “place no merit at all in good works.” Most true. No, nor in faith neither; (which you may think more unaccountable still ;) but only in “the blood of the everlasting covenant.” We do assuredly hold, (which I beg to leave with you, and to recommend to your deepest consi deration,) that there is no justification, in your sense, either by faith or works, or both together; that is, that we are not pardoned and accepted with God for the merit of either, or both; but only by the grace or free love of God, for the alone merits of his Son Jesus Christ. I am, Sir, Your friend, though not admirer,

A Second Letter on 'The Enthusiasm of Methodists and Papists Compared' Source: The Works of John Wesley, Volume 9 (Zondervan) Year: 1751 Author: John Wesley --- 1. I was grieved when I read the following words in the Third Part of the “Enthusiasm of Methodists and Papists com pared:”--“A sensible, honestwoman told the Bishop of Exeter, in presence of several witnesses, that Mr. John Wesley came to her house, and questioned her, whether she had “an assur ance of her salvation.’ Her answer was, that ‘she hoped she should be saved, but had no absolute assurance of it.” “Why then, replied he, “you are in hell, you are damned already.” This so terrified the poor woman, who was then with child, that she was grievously afraid of miscarrying, and could not, in a long time, recover her right mind. For this, and the Meth odists asking her to live upon free cost, she determined to admit no more of them into her house. So much is her own account to his Lordship, on whose authority it is here published.” 2. This renewed the concern I felt some time since, when I was informed (in letters which I have still by me) of your * Thus translated by Gifford: “Again Crispinus comes!”-EDIT. Lordship's publishing this account, both at Plymouth in Devonshire, and at Truro in Cornwall, before the Clergy assembled from all parts of those counties, at the solemn season of your Lordship’s visiting your diocese. But I was not informed that your Lordship showed a deep concern for the honour of God, which you supposed to be so dreadfully violated, or a tender compassion for a Presbyter whom you believed to be rushing into everlasting destruction. 3. In order to be more fully informed, on Saturday, August 25, 1750, Mr. Trembath, of St. Ginnys, Mr. Haime, of Shaftes bury, and I, called at Mr. Morgan's, at Mitchel.

Wesley holds, at one time, both sides of this contradiction. I now declare both that “all true love is disinterested, ‘seeketh not her own;' and that there is no one caution in all the Bible against the selfish love of God.” What, have I the art to slip out of your hands again? “Pardon me,” as your old friend says, “for being jocular.” 20. You add, altius insurgens : + “But it is a considerable * One that affects the droll, and loves to raise a horse-laugh. + Rising to more exalted strains.-EDIT. offence to charge another wrongfully, and contradict himself about the doctrine of assurance.” To prove this upon me, you bring my own words: “The assurance we preach is of quite another kind from that Mr. Bedford writes against. We speak of an assurance of our present pardon; not, as he does, of our final perseverance.” (Vol. I. p. 160.) “Mr. Wesley might have considered,” you say, “that when they talk of “assurance of pardon and salvation, the world will extend the meaning of the words to our eternal state.” I do consider it, Sir; and therefore I never use that phrase either in preaching or writing. “Assurance of pardon and salvation” is an expression that never comes out of my lips; and if Mr. Whitefield does use it, yet he does not preach such an assurance as the privilege of all Christians. “But Mr. Wesley himself says, that, “though a full assur ance of faith does not necessarily imply a full assurance of our future perseverance, yet some have both the one and the other.” And now what becomes of his charge against Mr. Bedford ? And is it not mere evasion to say afterwards, ‘This is not properly an assurance of what is future?’” Sir, this argument presses me very hard 1 May I not be allowed a little evasion now? Come, for once I will try to do without it, and to answer flat and plain. And I answer, (1.) That faith is one thing; the full assur ance of faith another. (2.) That even the full assurance of faith does not imply the full assurance of perseverance: This bears another name, being styled by St. Paul, “the full assur ance of hope.” (3.) Some Christians have only the first of these; they have faith, but mixed with doubts and fears.

Paul, “the full assur ance of hope.” (3.) Some Christians have only the first of these; they have faith, but mixed with doubts and fears. Some have also the full assurance of faith, a full conviction of present pardon; and yet not the full assurance of hope; not a full conviction of their future perseverance. (4.) The faith which we preach, as necessary to all Christians, is the first of these, and no other. Therefore, (5.) It is no evasion at all to say, “This (the faith which we preach as necessary to all Christians) is not properly an assurance of what is future.” And consequently, my charge against Mr. Bedford stands good, that his Sermon on Assurance is an ignoratio elenchi, an “ignorance of the point in question,” from beginning to end. Therefore, neither do I “charge another wrongfully, nor contradict myself about the doctrine of assurances.” 21. To prove my art, cunning, and evasion, you instance next in the case of impulses and impressions. You begin, “With what pertinacious confidence have impulses, impres sions, feelings, &c., been advanced into certain rules of con duct Their followers have been taught to depend upon them as sure guides and infallible proofs.” To support this weighty charge, you bring one single scrap, about a line and a quarter, from one of my Journals. The words are these: “By the most infallible of proofs, inward feeling, I am convinced.” Convinced of what? It immedi ately follows, “Of unbelief, having no such faith as will pre vent my heart from being troubled.” I here assert, that inward feeling or consciousness is the most infallible of proofs of unbelief,-of the want of such a faith as will prevent the heart's being troubled. But do I here “advance impressions, impulses, feelings, &c., into cer tain rules of conduct?” or anywhere else? You may just as well say, I advance them into certain proofs of transub stantiation. Neither in writing, in preaching, nor in private conversa tion, have I ever “taught any of my followers to depend upon them as sure guides or infallible proofs" of anything. Nay, you yourself own, I have taught quite the reverse; and that at my very first setting out. Then, as well as ever since, I have told the societies, “they were not to judge by their own inward feelings.

You assert, (5) “The Moravian Methodists trample down morality, and multitudes of the Wesleyans have been in fected.” The Moravian Methodists 1 You may as well say, the Presbyterian Papists. The Moravians have no connexion with the Methodists. . Therefore, whatever they do, (though you slander them too,) they and not we are to answer for. The Methodists at present, blessed be God, are as little infected with this plague (of condemning or neglecting good works) as any body of people in England or Ireland. 38. From these loose assertions you proceed to quotations from my writings, every one of which I shall consider, to show that, not in one or two, but in every one, you are a wilful prevaricator and false accuser of your neighbour. You say, First, “The Moravians.” Hold, good Sir! you are out of the way already. You well know, the Moravians are to answer for themselves. Our present question concerns the Methodists only. You say, Secondly, “A general temptation prevails among the societies of Methodists, of leaving off good works.” (Vol. I. p. 273.) Sir, you are wrong again. The societies of Methodists are not there spoken of; but the single society of Fetter-Lane. Among these only that temptation then prevailed. You quote, Thirdly, as my words, “The poor, confused, shattered society had erred from the faith.” My own words are, “I told the poor, confused, shattered society, wherein they had erred from the faith; ” (ibid. p. 274;) namely, with regard to the ordinances; not in general, as your way of expressing it naturally imports. Nor had all the society erred even in this point. Many of them were still unshaken. You quote, Fourthly, “A woman of Deptford spoke great words and true. She ordered Mr. Humphreys to leave off doing good.” Must not every reader suppose, as you have placed these words, that they were all spoke at one time? and that the “great words and true” were those whereby she “ordered Mr. Humphreys to leave off doing good?” What then must every honest man think of you, when he observes, that one half of the sentence (which you thus art fully put together) stands in another page, and at a consider a le distance from the other?

Look again, Sir; and, by and by, you may find where. You say, Eighthly, “Mr. Wesley affirms, that the condition of our justification is faith alone, and not good works.” Most certainly I do. And I learned it from the Eleventh and Twelfth Articles, and from the Homilies of our Church. If you can confute them, do. But I subscribe to them, both with my hand and heart. You say, Ninthly, “Give me leave to make a remark. The Methodists wandered many years in the new path of salvation by faith and works, which was the time, too, of their highest glory and popularity. During this time, they were seducing their disciples into the most destructive errors.” Excuse me, Sir. While they preached salvation by faith and works, they had no disciples at all, unless you term a few pupils such ; nor had they any popularity at all. They then enjoyed (what they always desired) a quiet, retired life. But whatever disciples we had, they were not seduced by us into the error of justification by works. For they were in it before ever they saw our face, or knew there were such men in the world. You say, Tenthly, “Mr. Wesley only contends, that it is possible to use them without trusting in them.” Not in that page; because the proposition I am confuting is, “It is not possible to use them without trusting in them.” (Vol. I. p. 258.) You added, “And now, are not such disparaging expres sions” (a mere possibility of using them without trusting in them) “a great discouragement to practice?” O Sir, when will you deviate into truth? Dare you affirm, without any regard to God or man, “Mr. Wesley only contends for a mere possibility of using the means without trusting in them?” To go no farther than the very first page you refer to, (vol. I. p. 258,) my express words are these: “I believe the way to attain faith is to wait for Christ in using all the means of grace.

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. The words I suppose you refer to, stand in the sermon “On Salvation by Faith; ” though you do not choose to show your reader where they may be found: “He that is by faith born of God sinneth not, (1.) By any habitual sin: Nor, (2.) By any wilful sin: Nor, (3.) By any sinful desire; for he continually desireth the holy and perfect will of God: Nor, (4.) Doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will, and, without this, they are not properly sins.” And this, you seriously declare, “is a loop-hole to creep out of every moral and religious obligation 1’’ In the same paragraph, you say I have strongly affirmed that “all our works and tempers are evil continually; that our whole heart is altogether corrupt and abominable, and conse quently our whole life; all our works, the most specious of them, our righteousness, our prayers, needing an atonement themselves.” (Vol. I. pp. 76, 97, 161, 214.) I do strongly affirm this. But of whom? In all these places, but the last, of myself only. In every one, but this, I speak in the singular number, and of myself when confessedly an unbe liever. And of whom do I speak in that last place? Of unbe lievers, and them only. The words are, “All our tempers and works in our natural state are only evil continually.” Now, Sir, where is your loop-hole to creep out? If you have none, I fear every impartial man will pass sentence upon you, that you have no regard either to moral or religious obligations. I have now weighed every argument you have brought, to prove that the “Methodists undermine morality and good works.” A grievous charge indeed! But the more inexcusable is he who advances it, but is not able to make it good in any one single instance. Pardon my pertness, Sir, in not barely affirming, (that is your manner,) but proving, this: Nay, and in telling you, that you cannot make amends to God, to me, or to the world, without a retractation as public as your calumny. 42.

de Renty, of which Mr. Wesley has published an extract.” To prove your inimitable fairness here, you scrape up again all the trash wherein the weak writer of that Life abounds, and which I had pared off and thrown away. Sir, could you find nothing to your purpose in the extract itself? I fancy you might; for I have purposely left in two or three parti culars, to show of what communion he was, which I did not think it right to conceal. You go on : “Francis of Sales is another Papist, much commended by Mr. W.; and who, he doubts not, is in Abraham’s bosom. He is the Methodists’ bosom friend.” I believe he is in Abraham’s bosom; but he is no bosom friend of the Methodists. I question whether one in five hundred of them has so much as heard his name. And as for me, neither do I commend him much, nor recommend him at all. His Life I never saw, nor any of his Works, but his “ In troduction to a Holy Life.” This the late Dr. Nichols trans lated into English, published, and strongly recommended. Therefore, if this be a proof of promoting Popery, that censure falls, not on me, but him. I have now considered all the arguments you have brought to prove that the Methodists are carrying on the work of Popery. And I am persuaded, every candid man, who rightly weighs what has been said with any degree of atten tion, will clearly see, not only that no one of those arguments is of any real force at all, but that you do not believe your self; you do not believe the conclusion which you make as if you would prove: Only you keep close to your laudable resolution of throwing as much dirt as possible. 48. It remains only to gather up some of your fragments, as still further proofs of your integrity. You graciously say, “I do not lay much stress upon the charge of some of the angry Moravians against Mr. W. and brother, for preaching Popery.” Sir, if you had, you would only have hurt yourself. For, (1.) The Moravians never, that I know of, brought this charge at all. (2.) When Mr.

A Second Letter to the Lord Bishop of Exeter Source: The Works of John Wesley, Volume 9 (Zondervan) Author: John Wesley --- IN my late Letter to your Lordship I used no ceremony; (I suppose it was not expected from one who was so deeply injured;) and I trust I used no rudeness: If I did, I am ready to ask your Lordship’s pardon. That Letter” related to a matter of fact published on your Lordship's authority, which I endeavoured to falsify, and your Lordship now again endeavours to support. The facts alleged are, First, that I told Mrs. Morgan, at Mitchel, “You are in hell; you are damned already.” Secondly, that I asked her to live upon free cost. Thirdly, that she deter mined to admit no more Methodists into her house. At first I thought so silly and improbable a story neither deserved nor required a confutation; but when my friends thought otherwise, I called on Mrs. Morgan, who denied she ever said any such thing. I wrote down her words; part of which I transcribed in my letter to your Lordship, as follows:- “On Saturday, August 25, 1750, Mr. Trembath, of St. Gin nys, Mr. Haime, of Shaftesbury, and I, called at Mr. Morgan's, at Mitchel. The servant telling me her master was not at home, I desired to speak with her mistress, the ‘honest, sensible woman.’ I immediately asked, ‘Did I ever tell you or your husband, that you would be damned if you took any money of me?’ (So the story ran in the first part of the ‘Comparison;’ it has now undergone a very considerable alteration.) ‘Or did * The Bishop of Exeter's Letter, pp. 2, 3. you or he ever affirm,” (another circumstance related at Truro,) ‘that I was rude with your maid?' She replied, vehemently, ‘Sir, I never said you was, or that you said any such thing. And I do not suppose my husband did. But we have been belied as well as our neighbours. She added, “When the Bishop came down last, he sent us word he would dine at our house; but he did not, being invited to a neighbouring gentleman's. He sent for me thither, and said, Good woman, do you know these people that go up and down * Do you know Mr.

I proceed to your definition of them: “By the Methodists, was then and is now understood, a set of enthusiasts, who, pre tending to be members of the Church of England, either offend against the order and discipline of the Church, or pervert its doctrines relating to faith and works, and the terms of salva tion.” Another grievous mistake. For whatever “is now, by the Methodists then was” not “understood any set of enthusiasts,” or not enthusiasts, “offending against the order and discipline of the Church.” They were tenacious of it to the last degree, in every the least jot and tittle. Neither were they “they understood to pervert its doctrines, relating to faith and works, and the terms of salvation.” For they thought and talked of all these, just as you do now, till some of them, after their return from Georgia, were “perverted” into different senti ments, by reading the book of Homilies. Their perversion, therefore, (if such it be,) is to be dated from this time. Conse quently, your definition by no means agrees with the persons. defined. However, “as a Shibboleth to distinguish them at present, when they pretend to conceal themselves, throw out this, or such like proposition, “Good works are necessary to salvation.” You might have spared yourself the labour of proving this: For who is there that denies it? Not I: Not any in connexion with me. So that this Shibboleth is just good for nothing. 5. And yet we firmly believe, that a man is justified by faith, without the works of the law; that to him that worketh not, but believeth on Him that justifieth the ungodly, his faith, without any good work preceding, is counted to him for righte ousness. We believe (to express it a little more largely) that we are accounted righteous before God, only for the merit of Christ, by faith, and not for our own works or deservings. Good works follow after justification, springing out of true, . living faith; so that by them living faith may be as evidently known as a tree discerned by the fruit. And hence it follows, that as the body without the soul is dead, so that faith which is without works is dead also. This, therefore, properly speak ing, is not faith; as a dead man is not properly a man.

As I hope for salvation, I have eaten flesh in Lent l” The same sort of conscience undoubtedly it was, which con strained the late Most Christian King, in defiance of the most solemn treaties, yea, of all ties, divine and human, most gra ciously to murder so many thousands of his quiet, unresisting subjects; to order his dragoons, wherever they found the Pro testants worshipping God, to fall in upon them, sword in hand, without any regard to sex or age. It was conscience, no ques tion, which induced so many of the Dukes of Savoy, notwith standing the public faith engaged over and over, to shed the blood of their loyal subjects, the Vaudois, like water, to ravage their fields, and destroy their cities. What but conscience could move the good Catholics of a neighbouring kingdom, in the last century,tomurder (according to their own account) two hundred and fifteen thousand Protestants in six months? A costly sacri fice this! What is a hecatomb, a hundred oxen, to two hun dred thousand men? And yet what is even this to the whole number of victims who have been offered up in Europe since the beginning of the Reformation; partly by war, partly by the Inquisition, and a thousand other methods of Romish cruelty? No less, within forty years, if the computation of an eminent writer be just, than five-and-forty millions ! Such is the conscience, such the religion, of Romish Chris tians! Of their Inquisition (the House of Mercy, as it is most unfortunately called) I should give some account, but that it has been largely described by others. Yet it may not be im proper to give a specimen of that mercy which they show to those under their care. At the Act of Faith, so called, which was celebrated some years ago, when Dr. Geddes was in Por tugal, a prisoner, who had been confined for nine years, was brought out to execution. Looking up, and seeing, what he had not seen for so long a time, the sun in the midst of heaven, he cried out, “How can any one, who sees that glorious creature, worship any but the God that made it?” The Father who attended immediately ordered a gag to be run through his lip, that he might speak no more.

Very good: Remember, then, an honest man’s word is as good as his bond. You are preparing a receipt, or writing, for a sum of money, which you are going to pay or lend to this honest man. Writ fing ! What need of that? You do not fear he should die soon. You did not once think of it. But you do not care to trust him without it; that is, you are not sure but he is a mere knave. What, your landlord, who is a Justice of Peace; it may be, a Judge; nay, a Member of Parliament; possibly a Peer of the realm ! And cannot you trust this Honourable, if not Right Honourable, man, without a paltry receipt? I do not ask whether he is a whoremonger, an adulterer, a blasphemer, a proud, a passionate, a revengeful man: This, it may be, his nearest friends will allow; but do you suspect his honesty too? 13. Such is the state of the Protestant Christians in Eng land. Such their virtue, from the least to the greatest; if you take an impartial survey of your parents, children, ser vants, labourers, neighbours; of tradesmen, Gentry, Nobility. What then can we expect from Papists? what from Jews, Mahometans, Heathens? And it may be remarked, that this is the plain, glaring, appa rent condition of human kind. It strikes the eye of the most careless, inaccurateobserver, who does not trouble himself with any more than their outside. Now, it is certain the generality of men do not wear their worst side outward. Rather, they study to appear better than they are, and to conceal what they can of their faults. What a figure, then, would they make, were we able to touch them with Ithuriel’s spear! What a pros pect would there be, could we anticipate the transactions of the great day ! could we “bring to light the hidden things of dark ness, and make manifest the thoughts and intents of the heart!” This is the plain, naked fact, without any extenuation on the one hand, or exaggeration on the other. The present state of the moral world is as conspicuous as that of the natural. Ovid said no more concerning both, near two thou sand years since, than is evidently true at this day.

In like manner he calls the Ephesians, $voet Tekva, ‘genuine children of wrath; not to signify they were related to wrath by their natural birth, but by their sin and disobedience.” (Page 113.) This is simply begging the question, without so much as a shadow of proof; for the Greek word in one text is not the same, nor anyway related to that in the other. Nor is there the least resemblance between the Apostle's calling Timothy his “own son in the faith,” and his affirming that even those who are now “saved by grace,” were “by nature children of wrath.” To add, therefore, “Not as they came under condemnation by the offence of Adam,” is only begging the question once more; though, it is true, they had afterwards inflamed their account by “their own trespasses and sins.” You conclude: “‘By nature, therefore, may be a meta phorical expression, and consequently is not intended” (may be in the premises, is not in the conclusion 1 A way of arguing you frequently use) “to signify nature in the proper sense of the word; but to mean, they were really and truly children of wrath.” (Page 114.) But where is the proof? Till this is produced, I must still believe, with the Christian Church in all ages, that all men are “children of wrath by nature,” in the plain, proper sense of the word. 7. The next proof is Rom. v. 6: “While we were yet with out strength, in due time Christ died for the ungodly.” You answer, (1.) “The Apostle is here speaking, not of mankind in general, but of the Gentiles only; as appears by the whole thread of his discourse, from the beginning of the Epistle.” (Page 115.) From the beginning of the Epistle to the 6th verse of the 5th chapter is the Apostle speaking of the Gentiles only ? Otherwise it cannot appear, “by the whole thread of his discourse from the beginning of the Epistle.” “But it appears especially from chap. iii.9: ‘What then? Are we, Jews, ‘better than they, Gentiles?” (Page 116, &c.) Nay, from that very verse he speaks chiefly of the Jews.

Are we, Jews, ‘better than they, Gentiles?” (Page 116, &c.) Nay, from that very verse he speaks chiefly of the Jews. And you yourself, a few pages ago, roundly affirmed that “he there spoke of the Jews only.” And will you affirm that, in the 4th chapter likewise, “he is speaking of the Gentiles only ?” Is it not manifest, that he does not speak of them at all in a considerable part of that chapter? How then does it appear, by “the whole thread of his discourse from the beginning of the Epistle, that he is here speaking, not of mankind in general, but of the Gentiles only?” However, you boldly go on : “Having established the point, that the Gentiles have as good a title to God’s favour as the Jews.” (Page 116.) How P Is this the only, or the chief point, which St. Paul establishes in the 4th chapter? Is not his main point throughout that chapter to prove, that both Jews and Gentiles were “justified by faith?” or, is he “speaking this, not of mankind in general, but of the Gentiles only P” “He proceeds: (Chap. v. 1:) ‘Therefore, being justified by faith, we, Gentiles, ‘have peace with God.’” In the same manner you thrust in the word Gentiles into each of the fol lowing verses. Had then the Gentiles only “peace with God?” You might with more colour have inserted Jews in every verse; for of them chiefly the Apostle had been speak ing. To say that “he principally speaks of and to the Gen tiles, to the end of the 6th chapter,” (page 117,) is another assertion which cannot be proved. It is therefore by no means true, that “he is in this verse speaking of the Gentiles in contradistinction to the Jews.” You affirm, (2.) “By the same argument, he here considers the Gentiles only in a body, as distinguished from the body of the Jews; for so he does all along in the four first chap ters.” No, not in one of them.

“But if, after all, you will adhere to the literal sense of thi text, why do you not adhere to the literal sense of that text ‘This is my body, and believe transubstantiation ?” (Ibid. For those very reasons which you suggest: (1.) Because it i grossly absurd, to suppose that Christ speaks of what he the held in his hands, as his real, natural body. But it is nowa, absurd, to suppose the Psalmist was “conceived in sin.” (2. The sense of, “This is my body,” may be clearly explained b. other scriptures, where the like forms of speech are used; bu there are no other scriptures where the like forms with thi of David are used in any other sense. (3.) Transubstantia tion is attended with consequences hurtful to piety; but th doctrine of original sin, and faith grounded thereon, is th only foundation of true piety. 14. The next proof is, “Who can bring a clean thing out of an unclean? Not one.” (Job xiv. 4.) On this you observe: “Job is here speaking of the weak ness of our nature; not with regard to sin, but to the short ness and afflictions of life.” (Page 139.) Certainly, with regard both to the one and the other. For though, in the first and second verses, he mentions the shortness and troubles of life, yet even these are mentioned with a manifest regard to sin. This appears from the very next verse: (Page 140:) “And dost thou open thy eyes upon such a one;” to punish one already so wretched? “And bringest me into judgment with thee;” by chastising me still more? It then immediately follows, “Who can bring a clean thing out of an unclean? Not one.” It does therefore by no means appear, that “Job is here speaking only with regard to the shortness and troubles of life.” Part of the following verses too run thus: “Now thou numberest my steps: Dost thou not watch over my sin?

Taylor believes, ‘the influence of the Spirit of God, to assist our sincere endeavours, is spoken of in the gospel, but never as supposing any natural pravity of our minds. But certain it is, that Christ opposeth our being ‘born of the Spirit, to our being ‘born of the flesh : ‘That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John iii.6.) Therefore, the influence of the Spirit in regeneration supposeth something that we are ‘born with; which makes such an influence necessary to our being ‘born again.” And if this be not some natural pravity, let our author tell us what it is. It is plain it is not any ill habit afterward acquired; for it is something that we are born with. And if to be ‘born of the flesh, means only ‘to have the parts and powers of a man;’ and if these parts and powers are all ‘pure and uncorrupted, we have no need of any such influ ence of the Spirit to be superadded to our natural powers. Without this, our own sincere endeavours will suffice for attain ing all habits of virtue.” (Jennings's Vindication, p. 125.) I proceed to your conclusion: “Is it not highly injurious to the God of our nature, whose hands have formed and fashioned us, to believe our nature is originally corrupted?” (Taylor's Doctrine, &c., p. 256.) It is; but the charge falls not on us, but you. We do not believe “our nature is ori ginally corrupted.” It is you who believe this; who believe our nature to be in the same state, moral and intellectual, as it originally was ! Highly injurious indeed is this supposition to the God of our nature. Did he originally give us such a nature as this? so like that of a wild ass’s colt; so stupid, so stubborn, so intractable; so prone to evil, averse to good? Did his hands form and fashion us thus? no wiser or better than men at present are? If I believed this,--that men were originally what they are now,-if you could once convince me of this, I could not go so far as to be a Deist; I must either be a Manichee or an Atheist. I must either believe there was an evil God, or that there was no God at all.

For ‘if we believe we are by nature worse than the brutes, what wonder if we act worse than brutes?” Yea, if we are so, what wonder if we act so? And this it is absolutely certain men do, whether they believe one way or the other; for they who do not believe this, live no better than those that do. Therefore, if “the generality of Christians have been the most wicked, lewd, bloody, and trea cherous of all mankind,” it is not owing to this belief. But, in truth, they have not been so; neither are they at this day. The generality of Christians, so called, are perhaps but little better, yet surely they are no worse, either in tempers or actions, than the rest of mankind. The generality of Jews, yea, of Turks and Pagans, are full as “lewd, bloody, and treacherous” as they. You go on: “It is surprising that Christians” (you mean those of them who believe original sin) “have lost even a sense of the beneficence of God, in giving them a rational nature.” (Page 260.) Nay, surely, Christians have lost that rational nature itself, or they retain it to very little purpose, if “the generality of them are the most wicked, lewd, bloody, and treacherous of all mankind l’’ They ought “to be humbled” for yielding to those evil propensities, which, through the grace of God, they may conquer. And they who do conquer, ought to be continually “thanking God” for this and all his benefits. With great decency you proceed: “Who can believe that to be a revelation from God, which teacheth so absurd a doc trime? I make no doubt, this, with other like principles, have filled our land with infidels.” However, the gentlemen who disclaim these absurd principles, of original sin, redemption, and regeneration, may very easily convert those infidels; since there is scarce any room for contention left between them. “Is not this doctrine hurtful to the power of godliness, as it diverts men from the heavenly and substantial truths of religion?” (Page 261.) Just the reverse. There is no pos sibility of the power of godliness without it. The power of godliness consists in the love of God and man; this is heavenly and substantial religion.

“Fourthly. There is in the carnal mind an opposition to spiritual truths, and an aversion to the receiving them. God has revealed to sinners the way of salvation; he has given his word. But do natural men believe it? Indeed they do not. They believe not the promises of the word; for they who receive them are thereby made ‘partakers of the divine nature.” They believe not the threatenings of the word; otherwise they could not live as they do. I doubt not but most, if not all, of you, who are in a state of nature, will here plead, Not Guilty. But the very difficulty you find in assent ing to this truth, proves the unbelief with which I charge you. Has it not proceeded so far with some, that it has steeled their foreheads openly to reject all revealed religion? And though ye set not your mouths as they do against the heavens, yet the same bitter root of unbelief is in you, and reigns and will reign in you, till overcoming grace captivate your minds to the belief of the truth. To convince you of this,-- “Consider, 1. How have you learned those truths which you think you believe? Is it not merely by the benefit of your education, and of external revelation? You are strangers to the inward work of the Holy Spirit, bearing witness with the word in your hearts; and therefore ye are still unbe lievers. ‘It is written in the Prophets, And they shall be all taught of God. Every one therefore that hath heard and learned of the Father,’ saith our Lord, ‘cometh unto me.’ But ye have not come to Christ; therefore ye have not been “taught of God.” Ye have not been so taught, and therefore ye have not come; ye believe not. “Consider, 2. The utter inconsistency of most men’s lives with the principles which they profess. They profess to believe the Scripture; but how little are they concerned about what is revealed therein . How unconcerned are ye even about that weighty point, whether ye be born again, or not! Many live as they were born, and are like to die as they live, and yet live in peace. Do such believe the sinfulness of a natural state? Do they believe they are ‘children of wrath? Do they believe there . is no salvation without regeneration?

In treating of which, you strongly intimate, -First, that such gifts did never subsist; and, Secondly, that the Apostles were equally wise and good with the “wonder workers” (your favourite term) that followed them. When therefore you add, “My opinion is this, that, after our Lord’s ascension, the extraordinary gifts he had promised were poured out on the Apostles, and the other primary instruments of planting the gospel, in order to enable them to overrule the inveterate prejudices both of the Jews and Gentiles, and to bear up against the discouraging shocks of popular rage and persecution;” (page 28;) I look upon all this to be mere grimace. You believe not one word of what you say. You cannot possibly, if you believe what you said before. For who can believe both the sides of a contradiction? 10. However, I will suppose you do believe it, and will argue with you from your own words. But first let us have a few more of them: “In process of time, as miraculous powers began to be less and less wanted, so they began gradually to decline, till they were finally withdrawn.” (Page 29.) “And this may probably be thought to have happened while some of the Apostles were still living.” These were given, you say, to the first planters of the * Non omnibus omnia-ita tamen cuilibet credenti tune data sit admirabilis Jacultas, quae se, non semper Quidem, sed dalá occasione explicaret.-GROTI Us in Marcum xvi. 17. gospel, “in order to enable them to overrule the inveterate prejudices both of Jews and Gentiles, and to bear up against the shocks of persecution.” Thus far we are agreed. They were given for these ends. But if you allow this, you cannot suppose, consistently with yourself, that they were withdrawn till these ends were fully answered. So long, therefore, as those prejudices subsisted, and Christians were exposed to the shocks of persecution, you cannot deny but there was the same occasion for those powers to be continued, as there was for their being given at first. And this, you say, is “a postulatum which all people will grant, that they continued as long as they were necessary to the Church.” (Page 11.) 11. Now, did those prejudices cease, or was persecution at an end, while some of the Apostles were still living? You have yourself abundantly shown they did not.

Do the very men to whom you refer, Origen and Arnobius, in the very tracts to which you refer, give no other answer than this argument ad hominem? Stand this as another genuine proof of Dr. Middleton’s candour and impartiality | 14. A further proof of your “frank and open nature,” and of your “contenting yourself with the discharge of your own conscience, by a free declaration of your real sentiments,” (page 40,) I find in the very next page. Here you solemnly declare: “Christianity is confirmed by the evidence of such miracles as, of all others on record, are the least liable to excep tion, and carry the clearest marks of their sincerity; being wrought by Christ and his Apostles for an end so great, so important, as to be highly worthy the interposition of the Deity; wrought by mean and simple men, and delivered by eye-witnesses, whose characters exclude the suspicion of fraud.” (Page 94.) Sir, do you believe one word of what you so solemnly declare? You have yourself declared the contrary. But if you do not, where shall we have you? Or how can we believe you another time? How shall we know, I will not say, when you speak truth, but when you would have us think you do? By what criterion shall we distinguish between what is spoken in your real, and what in your personated, character? how discern when you speak as Dr. Middleton, and when as the public librarian? 15. You go on: “By granting the Romanists but a single age of miracles after the Apostles, we shall be entangled in difficulties, whence we can never extricate ourselves till we allow the same powers to the present age.” (Page 96.) I will allow them, however, three ages of miracles, and let them make what advantage of it they can. You proceed: “If the Scriptures are a complete rule,” (I reject the word sufficient, because it is ambiguous,) “we do not want the Fathers as guides, or, if clear, as interpreters. An esteem for them has carried many into dangerous errors; the neglect of them can have no ill consequences.” (Page 97.) I answer, (1.) The Scriptures are a complete rule of faith and practice; and they are clear in all necessary points.

I want the proof. Though I am but one of the vulgar, yet I am not half so credulous as you apprehend the first Christians to have been. Ipse diri will not satisfy me; I want plain, clear, logical proof; especially when I consider how much you build upon this; that it is the main foundation whereon your hypothesis stands. You yourself must allow, that in the Epistles of St. Paul, wys, wariza Xapiapata, spiri tual gifts, does always mean more than faith, hope, and charity; that it constantly means miraculous gifts. How then do you prove, that, in the Epistles of St. Ignatius, it means quite another thing? not miraculous gifts, but only the ordinary gifts and graces of the gospel? I thought “the reader” was to “find no evasive distinctions in the following sheets.” (Preface, p. 31.) Prove then that this distinction is not evasive; that the same words mean absolutely different things. Till this is clearly and solidly done, reasonable men must believe that this and the like expressions mean the same thing in the writings of the apostolical Fathers as they do in the writings of the Apostles; namely, not the ordinary graces of the gospel, but the extraordinary gifts of the Holy Ghost. 3. You aim indeed at a proof, which would be home to the point, if you were but able to make it out. “These Fathers themselves seem to disclaim all gifts of a more extraordinary kind. Thus Polycarp, in his Epistle to the Philippians, says, “Neither I, nor any other such as I am, can come up to the wisdom of the blessed Paul.” And in the same Epistle he declares, ‘It was not granted to him to practise that, Be ye angry, and sin not.’ St. Ignatius also, in his Epistle to the Ephesians, says, “These things I prescribe to you, not as if I were somebody extraordinary. For though I am bound for his name, I am not yet perfect in Christ Jesus.” (Pages 7, 8.) I think verily, these extraordinary proofs may stand without any reply. 4.

If none ever did, some will be apt to think it is giving a person but hard measure, to bring an accusation against him which never was heard of till sixteen hundred years after his death. But I can the more easily excuse you, because he is a person whom you are wholly unacquainted with ; though it is much, curiosity did not lead you, when you had Archbishop Wake's translation in your hand, to read over if it were but half a dozen pages of his famous “Shepherd.” But charity obliges me to believe you never did. Otherwise, I cannot conceive you would so peremptorily affirm, of him and the rest together, “There is not the least claim or pretension, in all their several pieces, to any of those extraordinary gifts which are the subject of this inquiry.” (Page 3.) I am amazed | Sir, have you never a friend in the world? If you was yourself ignorant of the whole affair, would no one inform you, that all the three books of Hermas, from the first page to the last, are nothing else than a recital of his extraordinary gifts, his visions, prophecies, and revelations? Can you expect after this, that any man in his senses should take your word for anything under heaven? that any one should credit anything which you affirm ? or believe you any farther than he can see you? Jesus, whom you persecute, can forgive you this; but how can you forgive yourself? One would think you should be crying out day and night, “The Shepherd of Hermas will not let me sleep !” 11. You proceed to the testimony of Justin Martyr, who wrote about fifty years after the Apostles: He says, (I trans late his words literally,) “There are prophetic gifts among us even until now.

But the most marvellous part is still behind. For you add, “To come more close to the point: If we should allow that the tongues of these Confessors were cut away to the very roots, what will the learned Doctor say, if this boasted miracle should be found at last to be no miracle at all ?” (Page 184.) “Say?” Why, that you have more skill than all the “strolling wonder-workers” of the three first centuries put together. But to the point: Let us see how you will set about it. Why, thus: “The tongue” (as you justly, though keenly, observe) “has generally been considered as absolutely neces sary to the use of speech; so that, to hear men talk without it, might easily pass for a miracle in that credulous age. Yet there was always room to doubt, whether there was anything miraculous in it or not. But we have an instance in the present century, which clears up all our doubts, and entirely decides the question: I mean, the case of a girl born without a tongue, who talked as easily and distinctly as if she had had one; an account of which is given in the Memoirs of the Academy of Sciences at Paris.” (Ibid.) 14. And can you really believe this, that a girl “spoke distinctly and easily” without any tongue at all? And, after avowing this belief, do you gravely talk of other men's credulity? I wonder that such a volunteer in faith should stagger at anything. Doubtless, were it related as natural only, not miraculous, you could believe that a man might see without eyes. Surely there is something very peculiar in this; something extraordinary, though not miraculous; that a man who is too wise to believe the Bible, should believe everything but the Bible! should swallow any tale, so God be out of the question, though ever so improbable, ever so impossible ! 15.

5. However, you plunge on: “Since, then, the Christians were not able to bear the expense of copying them,” (whether the Heathens were disposed to buy them or no, is at present out of the question,) “there is great reason to believe, that their apologies, how gravely soever addressed to Emperors and Senates, lay unknown for many years.” (Ibid.) There is no great reason to believe it from anything you have advanced yet. You add: “Especially when the publishing of them was not only expensive, but so criminal also, as to expose them often to danger, and even to capital punishment.” In very deed, Sir, I am sometimes inclined to suspect that you are yourself related to certain ancient Fathers, (notwith standing the learned quotations which adorn your margin,) who used to say, Graecum est: Non potest legi.* You lay me under an almost invincible temptation to think so upon this very occasion. For what could induce you, if you knew what he said, to place at the bottom of this very page a passage from one of those apologists, Justin Martyr, which so clearly confutes your own argument? The words are: “Although death be determined against those who teach, or even confess, the name of Christ, we both embrace and teach it everywhere. And if you also receive these words as enemies, you can do no more than kill us.”t Could danger then, or the fear of “capital punishment,” restrain those Christians from presenting these apologies? No; capital punishment was no terror to them, who daily offered themselves to the flames, till the very heathen butchers themselves were tired with slaughtering them. There can therefore no shadow of doubt remain, with any cool and impartial man, but that these apologies were presented to the most eminent Heathens, to the Magistrates, the Senate, the Emperors. Nor, consequently, is there the least room to doubt of the truth of the facts therein asserted; seeing the apologists constantly desired their enemies “to come and see them with their own eyes;”--a hazard which those “crafty men” would never have run, had not the facts themselves been infallibly certain. This objection then * It is Greek: It cannot be read.-EDIT. + Kaureo Savars opio 6evros kara raw ötöaakovrov, m oxals ouoMo'yevrov To ovoua rs Xpiss, muets wavlaxs kai agraçoueða kal 515aokouev.

9. I believe that Christ by his Apostles gathered unto him self a Church, to which he has continually added such as shall be saved; that this catholic, that is, universal, Church, extending to all nations and all ages, is holy in all its mem bers, who have fellowship with God the Father, Son, and Holy Ghost; that they have fellowship with the holy angels, who constantly minister to these heirs of salvation; and with all the living members of Christ on earth, as well as all who are departed in his faith and fear. 10. I believe Godforgives all the sins of them that truly repent and unfeignedly believe his holy gospel; and that, at the last day, all men shall rise again, every one with his own body. I believe, that as the unjust shall, after their resurrection, be tormented in hell for ever, so the just shall enjoy inconceivable happiness in the presence of God to all eternity. ll. Now, is there anything wrong in this? Is there any one point which you do not believe as well as we? But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sincerely believes thus much, and practises accordingly, can any one possibly persuade you to think that such a man shall perish everlastingly? 12. “But does he practise accordingly?” If he does not, we grant all his faith will not save him. And this leads me to show you, in few and plain words, what the practice of a true Protestant is. I say, a true Protestant; for I disclaim all common swearers, Sabbath-breakers, drunkards; all whoremongers, liars, cheats, extortioners; in a word, all that live in open sin. These are no Protestants; they are no Christians at all. Give them their own name; they are open Heathens. They are the curse of the nation, the bane of society, the shame of mankind, the scum of the earth. 13. A true Protestant believes in God, has a full confidence in his mercy, fears him with a filial fear, and loves him with all his soul.

A Roman Catechism, with a Reply Thereto Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- IT has been a frequent complaint among some of the Romish Church, that the Protestants have misrepresented the doctrine of their Church: On the other side, the Protestants accuse the writers in that Church, of concealing, disguising, and palliating their doctrines. The latter justify their charge by producing such authors as have in several ages not only taught that doctrine, but taught it as the doctrine of their Church; the former deny the charge, by appealing from particular authors to an higher authority, to Councils and public acts and decrees, to Missals, Breviaries, and Catechisms. Now, though those Protestants are not to be blamed, when the authors they quote have been first licensed and approved in that Church, and were never afterward condemned by it; yet in composing this Catechism, to avoid contention as much as I can, I have generally observed their directions, and have seldom made use of particular authors, but when it is for the explication of a doctrine that is not sufficiently explained, or for confirmation of a doctrine generally received. I am very confident that the quotations throughout are true, having again and again examined them; and I have been as careful as I could not to mistake the sense of them; that I might rightly understand and truly represent the doctrine which I profess to censure; for without a faithful and impartial examination of an error, there can be no solid confutation of it. oF THE CHURCH, AND RULE of FAITH. QUESTION 1. WHAT is the Church of Rome? ANswer. The Church of Rome is that Society of Christians which professes it necessary to salvation to be subject to the Pope of Rome,” as the alone visible head of the Church.t REPLY. Christ is the Head, from whom the whole body is fitly joined together. And the holding to that Head (Coloss. ii. 19) is the one great note of the Church, given by St. Austin. * Dicimus, definimus, pronunciamus absolute necessarium ad salutem, omni humanae creature subesse Romano Pontifici. Extravag. c. Unam sanctam de Majoritate et Obedientia. “We say, define, and pronounce, that it is absolutely necessary to salvation, for every man to be subject to the Pope of Rome.” + Bellarm. De Eccles. milit. l. 3, c. 2, sec.

de Euchar. So again, Sess. 25, Decret. de Purgatorio. And there are above a hun dred anathemas in that Council in point of doctrine against such as do not so believe. + Hanc veram catholicam fidem, extra quam nemo salvus esse potest: That is, “This is the true Catholic faith, without which no man can be saved.”--Bulla Pii IV., super Form. Juram. / when she requires to bow down before an image, which the Scripture forbids; and forbids to read the Scripture, which it requires. And without doubt the text of the Apostle holds as much against any other, as against himself or an angel from heaven. Q. 5. Doth not the Church of Rome acknowledge the holy Scripture to be a sufficient rule for faith and manners? A. No: For there are some doctrines proposed by that Church as matters of faith, and some things required as necessary duty, which are by many learned men among themselves confessed not to be contained in Scripture. REPLY. We read in Scripture of “the faith once delivered to the saints;” (Jude 3;) and “all” or the whole “Scrip ture is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works.” (2 Tim. iii. 16, 17.) The Scripture, therefore, is a rule sufficient in itself, and was by men divinely inspired at once delivered to the world; and so neither needs, nor is capable of, any further addition. So Tertullian: “Let Hermogenes show that this thing is written. If it be not written, let him fear the woe pronounced against them that add to, or take from, Scripture.” (Contra Hermog., c. 22.) Q. 6. What doctrines of faith and matters of practice are thus acknowledged not to be in Scripture? A. The doctrines of transubstantiation, (Scotus in 4 Sent. Dist. 11, q.3, et Yribarn in Scot.,) of the seven sacraments, (Bellarm. l. 2, de Effectu Sacram., c. 25, sec. Secunda pro batio, ) of purgatory, (Roffens. contra Luther., art. 18,) and the practice of half-communion, (Concil. Constan., Sess. 13, Cassander, art. 22,) worshipping of saints and images, (Bel larm. de Cult. Sanct, l. 3, c. 9, sec. Praeterea. Cassand. Con sult, art. 21, sec. 4) indulgences, (Polyd. Virg. de Invent., l. 8, c. 1) and service in an unknown tongue. (Bellarm. de Verb. Dei, l. 2, c.

2, c. 26.) REPLY. On the contrary, St. Augustine writes, “If any one concerning Christ and his Church, or concerning any other things which belong to faith or life, I will not say if we, but (which St. Paul hath added) if an angel from heaven, preach unto you besides what ye have received in the Law and Evangelical Writings, let him be accursed.” (Contr. Petil, l. 3, c. 6.) For as all faith is founded upon divine authority, so there is now no divine authority but the Scriptures; and, therefore, no one can make that to be of divine authority which is not contained in them. And if transubstantiation and purgatory, &c., are not delivered in Scripture, they cannot be doctrines of faith. Q. 7. What doth the Church of Rome propound to herself as an entire rule of faith? A. Scripture with tradition; and she requires that the traditions be received and reverenced with the like pious regard and veneration as the Scriptures; and whosoever knowingly contemns them, is declared by her to be accursed. (Concil. Trid. Sess. 4; Decret. de Can. Script.) REPLY. “In vain do they worship me, teaching for doctrines the commandments of men;” (Matt. xv. 9;) forbidding that as unlawful which God hath not forbidden, and requiring that as necessary duty which God hath not required. So St. Hierom: “The sword of God,” his word, “doth smite those other things, which they find and hold of their own accord, as by apostolical tradition, without the authority and testimony of Scripture.” (In Cap. 1, Aggaei.) Q. 8. What do they understand by traditions? A. Such things belonging to faith and manners as were dictated by Christ, or the Holy Ghost in the Apostles, and have been preserved by a continual succession in the Catholic Church, from hand to hand, without writing. (Concil. Trid. ibid.) REPLY. But St. Cyril affirms, “It behoveth us not to deliver, no, not so much as the least thing of the holy mysteries of faith, without the holy Scripture. That is the security of our faith, not which is from our own inventions, but from the demonstration of the holy Scriptures.” (Catechis. 5.) Q. 9. What are those traditions which they profess to have received from Christ and his Apostles? A. The offering the sacrifice of the mass for the souls in purgatory, (Conc. Trid. Sess. 22, c.

That those that die in a state of grace are yet in a state of torment, and are to be purged in the other world, is contrary to Scripture and antiquity. “There is no con demnation to them which are in Christ Jesus.” (Rom. viii. 1.) “Whom he justified, them he also glorified.” (Verse 30.) “Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth?’” (Verses 33, 34.) As justification and condemnation are here opposed by the Apostle, so are condemnation and glorifica tion; and he that is justified, upon the same reason that he cannot be condemned, shall be glorified. Now, the elect are justified before they go out of this world; and consequently shall have nothing laid to their charge in the next. “The servants of God then have peace, then enjoy quiet rest and security; when, being drawn from these storms of the world, we arrive at the haven of our everlasting habita tion and security; when, this death being ended, we enter into immortality.” (St. Cypr. de Mortal, sec. 2.) “To-day shalt thou be with me in paradise.” (Luke xxiii. 43.) Paradise is acknowledged to be the seat of the blessed. (Bellarm. de Sanct. Beat., l. 1, c. 3, Testim. 4.) Now, if there was a purgation necessary for sinners, he that believed and repented not till the last moment of his life, might be well supposed to need it; and should have been sent rather to purgatory than paradise. After the night of this life there is no purgation; and “it is better to be corrected and purged now, than to be sent to the torment there, where the time of punishing is and not of purging.” (Greg. Nazianz. Orat. 15, in Plag. Grand.) Q. 22. Of what continuance is the punishment of that state? A. It is but for an appointed time; and the person is to continue in it till he is purged from his sin, and has suffered the punishment due to it. (Catech. Ibud.; Bellarm. De Purg., l. 2, c. 8, sec. Quantum ad primum.) REPLY. The state that believers immediately enter upon after death, is said to be “life” for the comfort, and “ever lasting” for the continuance, of it.

3.) Q. 76. What is confession? A. Confession is a particular discovery of all mortal sins to the Priest, with all their circumstances that increase or diminish the sin, as far as can be called to mind; (Concil. Trid, Sess. 14, c. 5, & Catech., ibid., n. 48;) without which neither forgiveness nor salvation is to be obtained. (Trid., ibid., Can. 6, 7; Catech., n. 44.) REPLY. We grant confession to men to be in many cases of use; public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as an help to repentance. But to make auricular confession, or particular confession to a Priest, necessary to forgiveness and salvation, when God has not so made it, is apparently to teach for doctrine the commandment of men; and to make it neces sary in all cases, is to make, of what may be a useful means, a dangerous snare, both to the confessor, and those that confess. Q. 77. Of what kind is the absolution which the Priest grants upon confession? A. The absolution is not only declarative, but judicial; and the sentence pronounced by the Priest is as if pronounced by the Judge himself; (Concil. Trid, ibid., c. 6, & Can. 9;) he perfecting what God causes. (Catech., par. 2, 5, n. 17.) REPLY. To pardon sin, and absolve the sinner judicially, so as the conscience may rest firmly upon it, is a power reserved by God to himself. So: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John i. 9.) And therefore the authority of the Priest is only ministerial, declarative, and conditional. “Men show a ministry in the forgiveness of sins, but do not exercise a right of power. They pray, but it is God forgives,” saith St. Ambrose. (De Spir., l. 3, c. 19.) Q. 78. What is the benefit of absolution? A. Although a sinner is not so affected with such grief for his sin, as may be sufficient to obtain pardon; yet, when he has rightly confessed to a Priest, all his sins are pardoned, and an entrance is opened into heaven. (Catech., ibid., n. 38.) REPLY.

Predestination Calmly Considered Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- 1. I AM inclined to believe, that many of those who enjoy the “faith which worketh by love,” may remember some time when the power of the Highest wrought upon them in an eminent manner; when the voice of the Lord laid the mountains low, brake all the rocks in pieces, and mightily shed abroad his love in their hearts, by the Holy Ghost given unto them. And at that time it is certain they had no power to resist the grace of God. They were then no more able to stop the course of that torrent which carried all before it, than to stem the waves of the sea with their hand, or to stay the sun in the midst of heaven. 2. And the children of God may continually observe how his love leads them on from faith to faith; with what tenderness He watches over their souls; with what care He brings them back if they go astray, and then upholds their going in his path, that their footsteps may not slide. They cannot but observe how unwilling He is to let them go from serving him; and how, notwithstanding the stubbornness of their wills, and the wildness of their passions, he goes on in his work, conquering and to conquer, till he hath put all his enemies under his feet. 3. The farther this work is carried on in their hearts, the more earnestly do they cry out, “Not unto us, O Lord, but unto thy name give the praise, for thy mercy and for thy truth’s sake !” the more deeply are they convinced that “by grace we are saved; not of works, lest any man should boast;” that we are not pardoned and accepted with God for the sake of anything we have done, but wholly and solely for the sake of Christ, of what he hath done and suffered for us; the more assuredly likewise do they know, that the condition of this acceptance is faith alone; before which gift of God no good work can be done, none which hath not in it the nature of sin. 4. How easily then may a believer infer, from what he hath experienced in his own soul, that the true grace of God always works irresistibly in every believer!

How easily then may a believer infer, from what he hath experienced in his own soul, that the true grace of God always works irresistibly in every believer! that God will finish wher ever he has begun this work, so that it is impossible for any believer to fall from grace and, lastly, that the reason why God gives this to some only and not to others, is, because, of his own will, without any previous regard either to their faith or works, he hath absolutely, unconditionally, predestinated them to life, before the foundation of the world ! 5. Agreeable hereto, in “The Protestant Confession of Faith,” drawn up at Paris, in the year 1559, we have these words: “We believe, that out of the general corruption and con demnation in which all men are plunged, God draws those whom, in his eternal and unalterable counsel, he has elected by his own goodness and mercy, through our Lord Jesus Christ, without considering their works, leaving the others in the same corruption and condemnation.” (Article 12.) 6. To the same effect speak the Dutch Divines, assembled at Dort in the year 1618. Their words are: “Whereas, in process of time, God bestowed faith on some, and not on others,--this proceeds from his eternal decree; according to which, he softems the hearts of the elect, and leaveth them that are not elect in their wickedness and hardness. “And herein is discovered the difference put between men equally lost; that is to say, the decree of election and reprobation. “Election is the unchangeable decree of God, by which, before the foundation of the world, he hath chosen in Christ unto salvation a set number of men. This election is one and the same of all which are to be saved. “Not all men are elected, but some not elected; whom God, in his unchangeable good pleasure, hath decreed to leave in the common misery, and not to bestow saving faith upon them; but leaving them in their own ways, at last to con demn and punish them everlastingly, for their unbelief, and also for their other sins. And this is the decree of reprobation.” (Article 6, et seq.) 7. Likewise in “The Confession of Faith” set forth by the Assembly of English and Scotch Divines, in the year 1646, are these words:-- “God from all eternity did unchangeably ordain whatsoever comes to pass.

It may be, you also hold reprobation, though you know it not. Do not you believe, that God who made “one vessel unto honour,” hath made “another unto.” eternal “dishonour?” Do not you believe, that the men who “turn the grace of our God into lasciviousness, were before ordained of God unto this condemnation?” Do not you think, that for “this same purpose God raised Pharaoh up, that he might show his sovereign power in his destruction?” and that “Jacob have I loved, but Esau have I hated,” refers to their eternal state? Why, then, you hold absolute reprobation, and you think Esau and Pharaoh were instances of it, as well as all those “vessels made unto dishonour,” those men “before ordained unto condemnation.” 11. To set this matter in a still clearer light, you need only answer one question: Is any man saved who is not elected? Is it possible, that any not elected should be saved ? If you say, “No,” you put an end to the doubt. You espouse election and reprobation together. You confirm Mr. Calvin’s words, that “without reprobation, election itself cannot stand.” You allow, (though you was not sensible of it before,) that “whom God elects not, them he reprobates.” Try whether it be possible, in any particular case, to separate election from reprobation. Take one of those who are supposed not to be elected; one whom God hath not chosen unto life and salvation. Can this man be saved from sin and hell? You answer, “No.” Why not? “Because he is not elected. Because God hath unchangeably decreed to save so many souls, and no more; and he is not of that number. Him God hath decreed to pass by; to leave him to everlasting destruc tion; in consequence of which irresistible decree, the man perishes everlastingly.” O, my brethren, how small is the difference between this, and a broad, barefaced reprobation | 12. Let me intreat you to make this case your own. In the midst of life, you are in death; your soul is dead while you live, if you live in sin, if you do not live to God. And who can deliver you from the body of this death? Only the grace of God in Jesus Christ our Lord.

That none of these should have that grace which alone could prevent their dwelling with everlasting burnings, God decreed, for this cause alone, “because it was his good pleasure;” and for this end, “to show forth his glorious power, and his sovereignty over all the earth.” 15. Now, can you, upon reflection, believe this? Perhaps you will say, “I do not think about it.” That will never do. You not only think about it, (though it may be confusedly,) but speak about it too, whenever you speak of unconditional election. You do not think about it ! What do you mean? Do you never think about Esau or Pharaoh 7 or, in general, about a certain number of souls whom alone God hath decreed to save? Why, in that very thought reprobation lurks; it entered your heart the moment that entered: It stays as long as that stays; and you cannot speak that thought, without speaking of reprobation. True, it is covered with fig-leaves, so that a heedless eye may not observe it to be there. But, if you narrowly observe, unconditional election cannot appear without the cloven foot of reprobation. 16. “But do not the Scriptures speak of election? They say, St. Paul was ‘an elected or chosen vessel; nay, and speak of great numbers of men as ‘elect according to the foreknow ledge of God.’ You cannot, therefore, deny there is such a thing as election. And, if there is, what do you mean by it?” I will tell you, in all plainness and simplicity. I believe it commonly means one of these two things: First, a divine appointment of some particular men, to do some particular work in the world. And this election I believe to be not only personal, but absolute and unconditional. Thus Cyrus was elected to rebuild the temple, and St. Paul, with the twelve, to preach the gospel. But I do not find this to have any necessary connexion with eternal happiness. Nay, it is plain it has not; for one who is elected in this sense may yet be lost eternally. “Have I not chosen” (elected) “you twelve?” saith our Lord; “yet one of you hath a devil.” Judas, you see, was elected as well as the rest; yet is his lot with the devil and his angels. 17.

17. I believe election means, Secondly, a divine appoint ment of some men to eternal happiness. But I believe this election to be conditional, as well as the reprobation opposite thereto. I believe the eternal decree concerning both is expressed in those words: “He that believeth shall be saved; he that believeth not shall be damned.” And this decree, without doubt, God will not change, and man cannot resist. According to this, all true believers are in Scripture termed elect, as all who continue in unbelief are so long properly reprobates, that is, unapproved of God, and without discern ment touching the things of the Spirit. 18. Now, God, to whom all things are present at once, who sees all eternity at one view, “calleth the things that are not as though they were;” the things that are not yet as though they were now subsisting. Thus he calls Abraham the “father of many nations,” before even Isaac was born. And thus Christ is called “the Lamb slain from the foundation of the world;” though he was not slain, in fact, till some thousand years after. In like manner, God calleth true believers, “elect from the foundation of the world;” although they were not actually elect, or believers, till many ages after, in their several generations. Then only it was that they were actually elected, when they were made the “sons of God by faith.” Then were they, in fact, “chosen and taken out of the world; elect,” saith St. Paul, “through belief of the truth;” or, as St. Peter expresses it, “elect according to the foreknowledge of God, through sanctification of the Spirit.” 19. This election I as firmly believe, as I believe the Scrip ture to be of God. But unconditional election I cannot believe; not only because I cannot find it in Scripture, but also (to wave all other considerations) because it necessarily implies unconditional reprobation. Find out any election which does not imply reprobation, and I will gladly agree to it. But reprobation I can never agree to while I believe the Scripture to be of God; as being utterly irreconcilable to the whole scope and tenor both of the Old and New Testament. O that God would give me the desire of my heart | that he would grant the thing which I long for !

They are found in the ninth chapter of the Epistle to the Romans; an Epistle, the general scope and intent of which is, to publish the eternal, unchangeable a poisaig, purpose or decree of God, “He that believeth, shall be saved: He that believeth not shall be damned.” The justice of God in con demning those that believed not, and the necessity of believing in order to salvation, the Apostle proves at large in the three first chapters, which he confirms in the fourth by the example of Abraham. In the former part of the fifth and in the sixth chapter, he describes the happiness and holiness of true believers. (The latter part of the fifth is a digression, concerning the extent of the benefits flowing from the death of Christ.) In the seventh he shows in what sense believers in Christ are delivered from the law; and describes the miserable bondage of those who are still under the law; that is, who are truly convinced of sin, but not able to conquer it. In the eighth he again describes the happy liberty of those who truly believe in Christ; and encourages them to suffer for the faith, as by other considerations, so by this in particular, “We know that all things work together for good to them that love God, to them that are called” (by the preaching of his word) “accord ing to his purpose,” (verse 28,) or decree, unalterably fixed from eternity, “He that believeth shall be saved.” “For whom he did foreknow” as believing, “he also did predestinate to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called,” by his word; (so that term is usually taken in St. Paul’s Epistles;) “and whom he called, them he also justified; ” (the word is here taken in its widest sense, as including sanctification also ;) “and whom he justified, them he glorified.” Thence to the end of the chapter, he strongly encourages all those who had the love of God shed abroad in their hearts, to have a good hope, that no sufferings should ever “be able to separate them from the love of God which is in Christ Jesus.” 26.

Paul’s Epistles;) “and whom he called, them he also justified; ” (the word is here taken in its widest sense, as including sanctification also ;) “and whom he justified, them he glorified.” Thence to the end of the chapter, he strongly encourages all those who had the love of God shed abroad in their hearts, to have a good hope, that no sufferings should ever “be able to separate them from the love of God which is in Christ Jesus.” 26. But as the Apostle was aware how deeply the Jews were offended at the whole tenor of his doctrine, and more especially at his asserting, (1.) That the Jews themselves could not be saved without believing in Jesus; and, (2.) That the Heathens by believing in him might partake of the same salvation; he spends the whole ninth chapter upon them; wherein, (1.) He declares the tender love he had for them. (Verses 1-3.) (2.) Allows the great national privileges they enjoyed above any people under heaven. (Verses 4, 5.) (3.) Answers their grand objection to his doctrine, taken from the justice of God to their fathers. (Verses 6-13.) (4.) Removes another objection, taken from the justice of God; interweaving all along strong reproofs to the Jews, for priding themselves on those privileges which were owing merely to the good pleasure of God, not to their fathers’ goodness, any more than their own. (Verses 14-23.) (5.) Resumes and proves by Scripture his former assertion, that many Jews would be lost, and many Heathens saved. (Verses 24-29.) And, lastly, sums up the general drift of this chapter, and indeed of the whole Epistle. “What shall we say then?” What is the conclusion from the whole 7 the sum of all which has been spoken? Why, that many Gentiles already partake of the great salvation, and many Jews fall short of it. Wherefore? Because they would not receive it by faith. And whosoever believeth not, cannot be saved; whereas, “whosoever believeth in Christ,” whether Jew or Gentile, “shall not be ashamed.” (Verses 30-33.) 27. Those words, “Hath not the potter power over his own clay?” are part of St. Paul's answer to that objection, That it was unjust for God to show that mercy to the Gentiles which he withheld from his own people.

But if so, there was an impossibility, in the very nature of the thing, that they should ever savingly believe. For what is saving faith, but “a confidence in God through Christ, that loved me, and gave himself for me?” Loved thee, thou reprobate gave himself for thee! Away ! thou hast neither part nor lot herein. Thou believe in Christ, thou accursed spirit ! damned or ever thou wert born 1 There never was any object for thy faith; there never was any thing for thee to believe. God himself, (thus must you speak, to be consistent with yourself) with all his omnipotence, could not make thee believe Christ atoned for thy sins, unless he had made thee believe a lie. 37. If then God be just, there cannot, on your scheme, be any judgment to come. We may add, nor any future state, either of reward or punishment. If there be such a state, God will therein “render to every man according to his works. To them who by patient continuance in well-doing seek for glory and honour and immortality, eternal life; but to them that do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil.” But how is this reconcilable with your scheme? You say, The reprobates cannot but do evil; and that the elect, from the day of God's power, cannot but continue in well-doing. You suppose all this is unchangeably decreed; in consequence whereof, God acts irresistibly on the one, and Satan on the other. Then it is impossible for either one or the other to help acting as they do; or rather, to help being acted upon, in the manner wherein they are. For if we speak properly, neither the one nor the other can be said to act at all. Can a stone be said to act, when it is thrown out of a sling? or a ball, when it is projected from a cannon? No more can a man be said to act, if he be only moved by a force he cannot resist. But if the case be thus, you leave no room either for reward or punishment. Shall the stone be rewarded for rising from the sling, or punished for falling down? Shall the cannon-ball be rewarded for flying towards the sun, or punished for receding from it?

And when you have yielded to “work together with Him,” did you not find it very possible, not withstanding, to give him all the glory? So that both experience and Scripture are against you here, and make it clear to every impartial inquirer, that though man has free dom to work or not “work together with God,” yet may God have the whole glory of his salvation. 47. If then you say, “We ascribe to God alone the whole glory of our salvation;” I answer, So do we too. If you add, “Nay, but we affirm, that God alone does the whole work, without man’s working at all;” in one sense, we allow this also. We allow, it is the work of God alone to justify, to sanctify, and to glorify; which three comprehend the whole of salvation. Yet we cannot allow, that man can only resist, and not in any wise “work together with God;” or that God is so the whole worker of our salvation, as to exclude man’s working at all. This I dare not say; for I cannot prove it by Scripture; nay, it is flatly contrary thereto; for the Scripture is express, that (having received power from God) we are to “work out our own salvation;” and that (after the work of God is begun in our souls) we are “workers together with Him.” 48. Your objection, proposed in another form, is this: “It is not so much for the glory of God, to save man as a free agent, put into a capacity of either concurring with, or resisting, his grace; as to save him in the way of a necessary agent, by a power which he cannot possibly resist.” O that the Lord would answer for himself! that he would arise and maintain his own cause ! that he would no longer suffer his servants, few as they are, to weaken one another’s hands, and to be wearied not only with the “contradiction of sinners,” but even of those who are in a measure saved from sin “Woe is me, that I am constrained to dwell with Meshech! among them that are enemies to peace | I labour for peace; but when I speak thereof, they still make themselves ready for battle.” 49. If it must be, then, let us look one another in the face.

“But is not the faithfulness of God engaged to keep all that now believe from falling away?” I cannot say that. Whatever assurance God may give to particular souls, I find no general promise in holy writ, “that none who once believes shall finally fall.” Yet, to say the truth, this is so pleasing an opinion, so agreeable to flesh and blood, so suitable to whatever of nature remains in those who have tasted the grace of God, that I see nothing but the mighty power of God which can restrain any who hears it from closing with it. But still it wants one thing to recommend it,-plain, cogent scripture proof. Arguments from experience alone will never determine this point. They can only prove thus much, on the one hand, that our Lord is exceeding patient; that he is peculiarly unwilling any believer should perish; that he bears long, very long, with all their follies, waiting to be gracious, and to heal their back sliding; and that he does actually bring back many lost sheep, who, to man’s apprehensions, were irrecoverable: But all this does not amount to a convincing proof, that no believer can or does fall from grace. So that this argument, from experience, will weigh little with those who believe the possibility of falling. And it will weigh full as little with those who do not; for if you produce ever so many examples of those who were once strong in faith, and are now more abandoned than ever, they will evade it by saying, “O, but they will be brought back; they will not die in their sins.” And if they do die in their sins, we come no nearer; we have not gained one point still: For it is easy to say, “They were only hypocrites; they never had true faith.” Therefore Scripture alone can determine this question; and Scripture does so fully determine it, that there needs only to set down a very few texts, with some short reflections upon them. 68.

But you say, “It cannot be understood of eternal death; because they might be delivered from it by repentance and reformation.” And why might they not by such repentance as is mentioned in the thirty-first verse be delivered from eternal death? “But the whole chapter,” you think, “has nothing to do with the spiritual and eternal affairs of men.” I believe every impartial man will think quite the contrary, if he reads calmly either the beginning of it,-‘‘All souls are mine, saith the Lord God; the soul that sinneth, it shall die;” where I can by no means allow that by the death of the soul is meant only a temporal affliction; or the conclusion,-‘‘Repent, and turn yourselves from all your transgressions; so iniquity shall * See a pamphlet, entitled, “The Doctrine of the Saints' Final Perseverance, Asserted and Vindicated.” not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: For why will ye die, O house of Israel?” It remains then, one who is righteous in the judgment of God himself, may finally fall from grace. 70. Secondly. That one who is endued with the faith which produces a good conscience, may nevertheless finally fall, appears from the words of St. Paul to Timothy: “War a good warfare; holding faith and a good conscience; which some having put away concerning faith have made ship wreck.” (1 Tim. i. 18, 19.) Observe, (1.) These men had once the faith that produces “a good conscience;” which they once had, or they could not have “put it away.” Observe, (2.) They made shipwreck of the faith, which necessarily implies the total and final loss of it. You object: “Nay, the putting away a good conscience does not suppose they had it, but rather that they had it not.” This is really surprising. But how do you prove it? “Why, by Acts xiii. 46, where St. Paul says to the Jews, ‘It was necessary that the word of God should first have been spoken to you: But seeing ye put it from you, lo, we turn to the Gentiles. Here you see the Jews, who never had the gospel, are said to put it away.” How !

Here you see the Jews, who never had the gospel, are said to put it away.” How ! Are you sure they “never had what they are here said to put away?” Not so: What they put away, it is undeniable, they had, till they put it away; namely, “the word of God spoken” by Paul and Barnabas. This instance, therefore, makes full against you. It proves just the reverse of what you cited it for. But you object further: “Men may have a good con science, in some sense, without true faith.” I grant it, in a restrained, limited sense; but not a good conscience, simply and absolutely speaking. But such is that of which the Apostle here speaks, and which he exhorts Timothy to “hold fast.” Unless you apprehend that the holding it fast likewise “rather supposes he never had it.” “But the faith here mentioned means only the doctrine of faith.” I want better proof of this. It remains, then, one who has the faith which produces a good conscience may yet finally fall. 71. Thirdly. Those who are grafted into the good olive tree, the spiritual, invisible Church, may nevertheless finally fall. For thus saith the Apostle: “Some of the branches are broken off, and thou art grafted in among them, and with them partakest of the root and fatness of the olive-tree. Be not high-minded, but fear: If God spared not the natural branches, take heed lest he spare not thee. Behold the good ness and severity of God! On them which fell, severity; but toward thee, goodness, if thou continue in his goodness: Otherwise thou shalt be cut off.” (Rom. xi. 17, &c.) We may observe here, (1.) The persons spoken to were actually ingrafted into the olive-tree. (2.) This olive-tree is not barely the outward, visible Church, but the invisible, consisting of holy believers. So the text: “If the first fruit be holy, the lump is holy; and if the root be holy, so are the branches.” And “because of unbelief they were broken off, and thou standest by faith.” (3.) Those holy believers were still liable to be cut off from the invisible Church, into which they were then grafted. (4.) Here is not the least intimation of their being ever grafted in again.

38.) “The just” (the justified person, of whom only this can be said) “shall live by faith;” even now shall live the life which is hid with Christ in God; and if he endure unto the end, shall live with God for ever. “But if any man draw back,” saith the Lord, “my soul shall have no pleasure in him;” that is, I will utterly cast him off: And accordingly the drawing back here spoken of, is termed in the verse immediately following, “drawing back to perdition.” “But the person supposed to draw back, is not the same with him that is said to live by faith.” I answer, (1.) Who is it then? Can any man draw back from faith who never came to it? But, (2) Had the text been fairly translated, there had been no pretence for this objec tion. For the original runs thus: O Bixalog ex arissa's masla. xon sav wrossixnlai. If o Bixxios, “the just man that lives by faith,” (so the expression necessarily implies, there being no other nominative to the verb,) “draws back, my soul shall have no pleasure in him.” “But your translation too is inaccurate.” Be pleased to show me wherein. “I grant he may draw back; and yet not draw back to perdition.” But then it is not the drawing back which is here spoken of. “However, here is only a supposition, which proves no fact.” I observe, you take that as a general rule, Suppo sitions prove no facts. But this is not true. They do not always; but many times they do. And whether they do or no in a particular text, must be judged from the nature of the supposition, and from the preceding and following words. “But the inserting any man into the text is agreeable to the grammatical construction of the words.” This I totally deny. There is no need of any such insertion. The preceding nominative suffices. “But one that lives by faith cannot draw back. For ‘whom he justified, them he also glorified.” This proves no more than, that all who are glorified are pardoned and sanctified first. “Nay, but St. Paul says, “Ye are dead; and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.’” Most sure, if you endure to the end.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory.’” Most sure, if you endure to the end. “Whosoever believeth in him” to the end “shall never die.” 77. “But, to come more home to the point: I say, this text is so far from militating against perseverance, that it greatly establishes it.” You are very unhappy in your choice of texts to establish this doctrine. Two of these establish it, just as this does, as we have seen already. Now, pray let us hear how you prove perseverance from this text. “Very easily. Here are two sorts of persons mentioned; he that lives by faith, and he that draws back to perdition.” Nay, this is the very question. I do not allow that two persons are mentioned in the text. I have shown it is one and the same person, who once lived by faith, and afterwards draws back. Yet thus much I allow : Two sorts of believers are in the next verse mentioned; some that draw back, and some that persevere. And I allow, the Apostle adds, “We are not of them who draw back unto perdition.” But what will you infer from thence? This is so far from contradicting what has been observed before, that it manifestly confirms it. It is a farther proof, that there are those who draw back unto perdition, although these were not of that number. “I must still aver, that the text is rightly translated; which I prove thus:-- “The original text runs thus: ‘Behold, his soul who is lifted up is not upright in him: But the just shall live by his faith.” (Hab. ii. 4.) “This the Seventy render, Exy vros sixntal, ex su?oxsi n Jux" as sw avra o 8s 3.xxios ex arissa; we &nts rai, “If a man draw back, my soul hath no pleasure in him. But the just shall live by my faith;’ that is, faith in me. “Now, here the man, in the former clause, who ‘draws back, is distinguished from him, in the following clause, who lives by faith.

17.) “Look to yourselves, that we lose not the things which we have wrought.” (2 John 8.) “Hold that fast which thou hast, that no man take thy crown.” (Rev. iii. 11.) And, to conclude : “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” (Matt. xviii. 35.) So How? He will retract the pardon he had given, and deliver you to the tormentors. 80. “Why, then you make salvation conditional.” I make it neither conditional nor unconditional. But I declare just what I find in the Bible, neither more nor less; namely, that it is bought for every child of man, and actually given to every one that believeth. If you call this conditional salva tion, God made it so from the beginning of the world; and he hath declared it so to be, at sundry times and in divers manners; of old by Moses and the Prophets, and in later times by Christ and his Apostles.- “Then I never can be saved; for I can perform no condi tions; for I can do nothing.” No, nor I, nor any man under heaven,--without the grace of God. “But I can do all things through Christ strengthening me.” So can you; so can every believer. And he has strengthened, and will strengthen, you more and more, if you do not wilfully resist till you quench his Spirit. 81. “Nay, but God must work irresistibly in me, or I shall never be saved.” Hold ! Consider that word. You are again advancing a doctrine which has not one plain, clear text to support it. I allow, God may possibly, at some times, work irresistibly in some souls. I believe he does. But can you infer from hence, that he always works thus in all that are saved? Alas! my brother, what kind of conclusion is this? And by what scripture will you prove it? Where, I pray, is it written, that none are saved but by irresistible grace? By almighty grace, I grant; by that power alone, to which all things are possible. But show me any one plain scripture for this,--that “all saving grace is irresistible.” 82. But this doctrine is not only unsupported by Scripture, it is flatly contrary thereto.

“Alas,” says he, “what can I do ! You know, man can do nothing.” If you reply: “But you do not desire salvation; you are not willing to be saved:” “It may be so,” says he, “but God shall make me willing in the day of his power.” So, waiting for irresistible grace, he falls faster asleep than ever. See him again, when he throughly awakes out of sleep; when, in spite of his principles, fearfulness and trem bling are come upon him, and an horrible dread hath overwhelmed him. How then will you comfort him that is well-nigh swallowed up of over-much sorrow? If at all, by applying the promises of God. But against these he is fenced on every side. “These indeed,” says he, “are great and precious promises. But they belong to the elect only. Therefore they are nothing to me. I am not of that number. And I never can be; for his decree is unchangeable.” Has he already tasted of the good word, and the powers of the world to come? Being justified by faith, hath he peace with God? Then sin hath no dominion over him. But by and by, considering he may fall foully indeed, but cannot fall finally, he is not so jealous over himself as he was at first; he grows a little and a little slacker, till ere long he falls again into the sin from which he was clean escaped. As soon as you perceive he is entangled again and overcome, you apply the scriptures relating to that state. You conjure him not to harden his heart any more, lest his last state be worse than the first. “How can that be?” says he: “Once in grace, always in grace; and I am sure I was in grace once. You shall never tear away my shield.” So he sins on, and sleeps on, till he awakes in hell. 88. The observing these melancholy examples day by day, this dreadful havoc which the devil makes of souls, especially of those who had begun to run well, by means of this anti scriptural doctrine, constrains me to oppose it from the same principle whereon I labour to save souls from destruction. Nor is it sufficient to ask, Are there not also many who wrest the opposite doctrine to their own destruction?

Nor is it sufficient to ask, Are there not also many who wrest the opposite doctrine to their own destruction? If there are, that is nothing to the point in question; for that is not the case here. Here is no wresting at all: The doctrine of absolute predestination naturally leads to the chambers of death. Let an instance in each kind be proposed, and the difference is so broad, he that runneth may read it. I say, “Christ died for all. He tasted death for every man, and he willeth all men to be saved.” “O,” says an hearer, “then I can be saved when I will; so I may safely sin a little longer.” No.; this is no consequence from what I said; the words are wrested to infer what does not follow. You say, “Christ died only for the elect; and all these must and shall be saved.” “O,” says an hearer, “then if I am one of the elect, I must and shall be saved. Therefore I may safely sin a little longer; for my salvation cannot fail.” Now, this is a fair consequence from what you said: The words are not wrested at all. No more is inferred than what plainly and undeniably follows from the premises. And the very same observation may be made on every article of that doctrine. Every branch of it, as well as this, (however the wisdom of God may sometimes draw good out of it,) has a natural, genuine tendency, without any wresting, either to prevent or obstruct holiness. 89. Brethren, would ye lie for the cause of God? I am persuaded ye would not. Think then that as ye are, so am I: I speak the truth, before God my Judge; not of those who were trained up therein, but of those who were lately brought over to your opinion. Many of these have I known; but I have not known one in ten of all that number, in whom it did not speedily work some of the above-named effects, according to the state of soul they were then in. And one only have I known among them all, after the closest and most impartial observation, who did not evidently show, within one year, that his heart was changed, not for the better, but for the worse. 90. I know indeed, ye cannot easily believe this.

But if so, penance is not a sacrament. For surely contrition is not something perceivable by the outward senses 1 Again: They say, “Confession is a particular discovery of all mortal sins to a Priest, with all their circumstances, as far as they can be called to mind; without which there can be no forgiveness or salvation.” We answer: Although it is often of use to confess our sins to a spiritual guide, yet to make confessing to a Priest necessary to forgiveness and salvation, is “teaching for doc trines the commandment of men.” And to make it necessary in all cases is to lay a dangerous snare both for the Confessor and the confessed. They go on : “The sentence pronounced by the Priest in absolution, is pronounced by the Judge himself. All the sins of the sinner are thereby pardoned, and an entrance opened into heaven.” We cannot allow it. We believe the absolution pronounced by the Priest is only declarative and conditional. For judi cially to pardon sin and absolve the sinner, is a power God has reserved to himself. Once more: You say, “Satisfaction is a compensation made to God by alms, &c., for all offences committed against him.” We answer, (1.) It cannot be that we should satisfy God, by any of our works. For, (2.) Nothing can make satisfaction to Him, but the obedience and death of his Son. 8. We proceed to what they call “the sacrament of extreme unction.” “The matter,” they say, “ of extreme unction is, oil consecrated by the Bishop, and applied to the eyes, ears, mouth, hands, feet, and reins of a person supposed to be near death.” The form is: “By this holy anointing, God pardon thee for whatever thou hast offended by the eyes, ears, mouth, or touch.” We reply: When the Apostles were sent forth, “they anointed with oil many that were sick, and healed them;” (Mark vi. 13;) using this as a sign of the miraculous cures to be wrought. And St. James accordingly directs: “Is any sick among you? Let him call for the Elders of the Church; let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick.” (v. 14, 15.) But what has this to do with the extreme unction of the Church of Rome?

I would not put it in their power (and I do not wish that others should) to cut the throats of their quiet neighbours. “But they will give security for their peaceable behaviour.” They cannot while they continue Roman Catholics; they cannot while they are members of that Church which receives the decrees of the Council of Con stance, which maintains the spiritual power of the Bishop of Rome, or the doctrine of priestly absolution. 3. This I observed in my late Letter. Whoever, therefore, would remark upon it to any purpose, must prove these three things: (1.) That the decree of the Council of Constance publicly made, has been publicly disclaimed. (2.) That the Pope has not power to pardon sins, or to dispense with oaths, vows, and promises. And, (3.) That no Priest has power to pardon sins. But has Mr. O’Leary proved these three points? Has he proved any one of them? He has, indeed, said something upon the first : He denies such a decree was ever made. 4. I am persuaded Mr. O’Leary is the first man that ever made the important discovery. But, before he is quite sure, let him look again into Father L’Abbe’s “Concilia Maxima,” printed at Paris in the year 1672. The last volume contains a particular account of the Council of Constance; one of whose decrees (page 169) is, “That heretics ought to be put to death, non obstantibus salvis conductibus Imperatoris, Regum, &c., notwithstanding the public faith engaged to them in the most solemn manner.” Who then can affirm that no such doctrine or violation of faith with heretics is authorized by this Council ? Without putting on spectacles, which, blessed be God, I do not wear, I can read a little Latin still. And, while I can, I must fix this horrid doctrine on the Council of Constance. 5. But, supposing the Council of Constance had never advanced this doctrine, or the Church of Rome had publicly disclaimed it, my conclusion stands good till it is proved, (1.) That no Priest has a power of pardoning sins; and, (2.) That the Pope has neither a power of pardoning sins, nor of dispensing with oaths, vows, promises, &c. Mr. O’Leary has proved neither of these: And what has he proved? It is hard to say. But if he proves nothing, he either directly or indirectly asserts many things.

2. That he never preached or wrote anything tending to sedition; neither was there in fact any sedition, much less intestine war, in Bohemia, while he ministered there. 3. That his real fault, and his only one, was, opposing the Papal usurpations. 4. That this “most noble Prince” was a bigoted, cruel, perfidious murderer; and that the Fathers of the Council deserve the same praise, seeing they urged him to embrue his hands in innocent blood, in violation of the public faith, and extolled him to the skies for so doing; and seeing they have laid it down as a maxim, that the most solemn promise made to an heretic may be broken. But says Mr. O'Leary, “This regards the peculiar case of safe-conducts granted by Princes to heretics.” If you mean, they took occasion from a particular case to establish a general rule, this is true; but what then ? If the public faith with heretics may be violated in one instance, it may be in a thou sand. “But can the rule be extended farther?” It may; it must; we cannot tell where to stop. Away then with your witticisms on so awful a subject ! What I do you sport with human blood? I take burning men alive to be a very serious thing. I pray, spare your jests on the occasion. But you have another plea: “Sigismund only promised to guard him from any violence in going to the Council.” Why, this was just nothing. What man in his wits would have moved a step upon such a promise as this? “But this was all it was in his power to do.” It was not. It was in his power to have told the Council, “My own honour, and yours, and that of the empire, are at stake. I will not upon any account suffer the public faith to be violated: I will not make myself infamous to all generations. My name shall not stink to all future ages. I will rather part with my empire, with my life.” He could have taken John Huss out of their hands, and have sent him safe to his own country. He would have done it, had he been an honest man; had he had either honour or conscience. I ask Mr. O'Leary, Would not you have done it, had you been in Sigismund's place?

O'Leary, Would not you have done it, had you been in Sigismund's place? If you say, “No,” a Protestant ought not to trust you, any more than he would trust a wild bull. I am afraid this is the case, for you strangely add: “It was nugatory in Sigismund to grant him a safe-conduct; for neither King nor Emperor could deprive the Bishops of their right of judging” (add, and of murdering) “heretics.” It is plain, Sigismund thought he could, that he could screen Huss from all dangers; else he had been both a fool and a knave to promise it; especially by a public instrument, which pledged his own honour, and that of the whole empire, for his safety. 172 seconD LETTER. To THE FREEMAN’s Journal. Now for flourish: “Thus the superannuated charge of viola tion of faith with heretics”--no more superannuated now, than it was while John Huss was in the flames--“vanishes away.” No, nor ever will. It still stares us in the face; and will do so, till another General Council publicly and explicitly repeals that infamous determination of the Council of Con stance, and declares the burning of John Huss to have been an open violation of all justice, mercy, and truth. But flourish on: “The foundation then of Mr. Wesley’s aerial fabric being sapped,”--not at all,--“the superstructure falls of course, and his long train of false and unchristian assertions.” What can this mean? I know of no “long train of assertions,” whether true or false. I use three arguments, and no more, in proof of one conclusion. “What more absurd, than to insist on a General Council's disclaiming a doctrine which they never taught !” They did teach it; and that not by the by, not incidentally; but they laid it down as a stated rule of action, dictated by the Holy Ghost. I quote chapter and verse: I say too, “See “L’Abbe’s Councils, printed at Paris, in 1672.” Yea, and they were not ashamed to publish this determination to all the Christian world! and to demonstrate their sincerity therein, by burning a man alive. And this Mr. O’Leary humorously compares to the roasting a piece of beef! With equal tenderness I suppose he would compare the “making the beards of here tics,” (that is, thrusting a burning furze-bush in their face,) to the singeing a fowl before it was roasted.

Very lately, a person seeing many flocking to a place, which she did not know was a Romish chapel, innocently said, “What do all these people want?” and was answered by one of them, with great vehe mence, “We want your blood. And we will have it soon.” On Friday last, I dined with a gentlewoman, whose father, living in Dublin, was very intimate with a Roman Catholic gentleman. Having invited him to dinner one day, in the course of conversation, Mrs. Grattan asked him, “Sir, would you really cut my husband's throat, if your Priest commanded you?” He answered honestly, “Madam, Mr. Grattan is my friend; and I love him well; but I must obey the Church.” “Sir,” said she, “I beg I may never more see you within my doors.” But still, be their principles what they will, I would not persecute them. So persecution is utterly out of the ques tion. I know no one that pleads for it. Therefore the writing or talking against it is time lost; it is proving what no one denies. And the Romanists never have been persecuted in England since I remember. They have enjoyed a full toleration. I wish them to enjoy the same toleration still; neither more nor less. I would not hurt a hair of their head. Meantime, I would not put it into their power to hurt me, or anv other persons whom they believe to be heretics. I steer the middle way. I would neither kill nor be killed. I would not use the sword against them, nor put it into their hands, lest they should use it against me; I wish them well, but I dare not trust them. But still I say, persecution is out of the question. And I look on all vague declamations upon it, which have been lately poured out, as either mere flourishes of persons who think they talk prettily, or artful endeavours to puzzle the cause, and to throw dust into the eyes of honest Englishmen. BRIsToL, March 18, 1782.

For notwith standing all that Christ has done, he that believeth not shall be damned. But he has done all which was necessary for the conditional salvation of all mankind; that is, if they believe; for through his merits all that believe to the end, with the faith that worketh by love, shall be saved. “2. We are to do nothing as necessary to salvation, but simply to believe in Him.” If we allow the Count’s definition of faith, namely, “the historical knowledge of this truth, that Christ has been a man and suffered death for us,” (Sixteen Discourses, p. 57) then is this proposition directly subversive of the whole revelation of Jesus Christ. “3. There is but one duty now, but one command, viz., to believe in Christ.” Almost every page in the New Testament proves the false hood of this assertion. “4. Christ has taken away all other commands and duties, having wholly abolished the law.” How absolutely contrary is this to his own solemn declara tion l--“Think not that I am come to destroy the law or the Prophets. I am not come to destroy, but to fulfil. One jot or one tittle shall in nowise pass from the law, till heaven and earth pass.” “Therefore a believer is free from the law.” That he is “free from the curse of the law,” we know ; and that he is “free from the law,” or power, “ of sin and death: ” But where is it written that he is free from the law of God? “He is not obliged thereby to do or omit anything, it being inconsistent with his liberty to do anything as commanded.” So your liberty is a liberty to disobey God; whereas ours is a liberty to obey him in all things: So grossly, while we “establish the law,” do you “make void the law through faith !” “5. We are sanctified wholly the moment we are justified, and are neither more nor less holy to the day of our death; entire sanctification and entire justification being in one and the same instant.” Just the contrary appears both from the tenor of God’s word, and the experience of his children. “6. A believer is never sanctified or holy in himself, but in Christ only.

A Dialogue between an Antinomian and His Friend Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- ANTINoM1AN.--WELL met, my friend. I am glad to see you. But I am sorry to hear you have changed your religion. FRIEND.--Changed my religion I I do not know what you Inean. Ant.--Why, you once believed, we are saved by faith. Friend.--Undoubtedly; and so I do still. Ant.--Do you believe, then, that the “whole work of man’s salvation was accomplished by Jesus Christ on the cross?”* * The words printed as quotations, within inverted commas, are transcribed rom \ate authors. I am not willing to name them. Friend.--I believe, that, by that one offering, he made a full satisfaction for the sins of the whole world. Ant.--But do you believe that “Christ’s blood and our sins went away together?” Friend.--To say the truth, I do not understand it. Ant.--No ! Why, did not Christ, “when he was upon the cross, take away, put an end to, blot out, and utterly destroy, all our sins for ever?” Friend.--He did then pay the price, for the sake of which, all who truly believe in him are now saved from their sins; and, if they endure to the end, shall be saved everlastingly. Is this what you mean? Ant.--I mean, He did then “heal, take away, put an end to, and utterly destroy, all our sins.” Friend.--Did he then heal the wound before it was made, and put an end to our sins before they had a beginning? This is so glaring, palpable an absurdity, that I cannot conceive how you can swallow it. Ant.--I thought you would come to your “carnal reason ing.” What has faith to do with reasoning? Friend.--Do you ever read the Bible? Does not God himself say to sinners, “Come now, and let us reason together?” (Isaiah i. 18.) Does not our Lord reason continually with the Scribes and Pharisees; St. Peter with the Jews; (Acts ii. 14, &c.;) and St. Paul both with the Jews and Gentiles? Nay, is not great part of his Epistles, both to the Romans and to the Galatians, and the far greatest part of that to the Hebrews, one entire chain of reasoning? Ant.--You may do what you please. But I do not reason; I believe. Friend.--Now, I believe and reason too: For I find no inconsistency between them.

Friend.--Now, I believe and reason too: For I find no inconsistency between them. And I would just as soon put out my eyes to secure my faith, as lay aside my reason. Ant.--But do not men abuse their reason continually? Therefore it is best to have nothing to do with it. Friend.--So, now you are doing the very thing you con demn ! You are reasoning against reasoning. And no wonder; for it is impossible, without reasoning, either to prove or disprove any thing. Ant.--But can you deny the fact? Do not men abuse their reason continually? Friend.--They do. The fact I deny not. But I deny the inference drawn from it. For if we must lay aside whatever men abuse continually, we must lay aside the Bible; nay, and meat and drink too. Ant.--Well, but come to the point. In what do you trust for justification and salvation? Friend.--In the alone merits of Christ, which are mine, if I truly believe that he loved me, and gave himself for me. Ant.--If! So you make salvation conditional ! Friend.--And do not you? Else you make God a liar: For his express words are, “He that believeth shall be saved; he that believeth not shall be damned.” What is this but to say, If thou believest, (there is the condition,) thou shalt be saved ? Ant.--But I do not like that word, condition. Friend.--Then find a better, and we will lay it aside. Ant.--However, I insist upon it, “nothing else beside faith is required” in order to justification and salvation. Friend.--What do you mean by nothing else is required? Ant--I mean, “there is but one duty, which is that of believing. One must do nothing, but quietly attend the voice of the Lord. The gates of heaven are shut upon workers, and open to believers. If we do nothing for heaven, we do as much as God requires.” Friend.--Do you really mean, we are to do nothing, in order to present or final salvation, but “only to believe?” Ant.--Do not I tell you so? “To believe certainly, that Christ suffered death for us, is enough; we want no more. We are justified by our submitting in our judgments to the truth of God’s grace in Christ Jesus. It is not neces sary that a man do any works, that he may be justified and saved.

It is not neces sary that a man do any works, that he may be justified and saved. God doth not require thee to do anything, that thou mayest be saved or justified. The law sets thee to work; but the gospel binds thee to do nothing at all. Nay, the works are not only not required, but forbidden. God forbids us to work for justification. And when the Apostle Paul presses men to believe, it is as much as if he had bid them not to work.” Friend.--Let Paul be permitted to answer for himself. In the twenty-sixth chapter of the Acts of the Apostles, he relates how our Lord sent him “to open the eyes of the Gentiles,-- that they might receive remission of sins.” (Verses 17, 18.) “Whereupon,” saith he, “I was not disobedient to the heavenly vision; but showed--to the Gentiles, that they should repent, and turn to God, and do works meet for repentance.” Observe: He “obeyed the heavenly vision,” by teaching the Gentiles, before they were justified, before they had “received forgiveness of sins,” to “repent and do works meet for repent ance.”. So far was he from “bidding them not to work,” while he was “pressing them to believe.” Ant.--You are got to your “carnal reasoning” again. Friend.--Carnal reasoning, I perceive, is a cant term, which you use when you know not what else to say. But I have not done with this instance yet. Did St. Paul, indeed, preach to those Heathens according to the instructions given him from heaven, or did he not? Ant.--Without doubt, he did; otherwise he would have been “disobedient unto the heavenly vision.” Friend.--How then say you that a Minister of Christ ought to preach nothing but “Believe, believe?” and, that to tell men of doing anything, is “preaching the law?” Do you not herein condemn, not only the great Apostle, but also Him that sent and commanded him “thus to preach?” Ant.--Why, surely, you would not have us to be “under the law !” Friend.--I fear you know not what that expression means. St. Paul uses it thrice in his Epistle to the Romans, five times in that to the Galatians, and in one passage of his former Epistle to the Corinthians; where he declares in what sense he was himself “under the law,” and in what sense he was not.

But, on the contrary, we believe that the blood shed upon the cross has put away and blotted out all our sins, and that then there was an everlasting righteousness brought in : By believing which, our hearts and consciences are made as perfectly clean as though we had never sinned. In this consists true purity of soul, and not in habitual qualities. And whoso are thus made pure and perfect are delivered from the dominion of sin. They do also bear forth the fruits of righteousness, not in order to become more holy, but because they are perfectly holy, through faith. It is true, we have still the vile, sinful body, which continually disposes the mind to evil. But the blood of Jesus makes us free from sin, and, as it were, destroys the connexion.” Friend.--Of all the accounts I have ever yet heard, this is the most “crude and indigested.” But let us go over it step by step. You first described what you judge a false faith, viz., “A faith that Christ hath died, to ward off” (or appease) “the wrath of God, and to purchase his favour;” (suppose, for me, a lost sinner;) “and as an effect of that,” (of God’s favour bought with the blood of Christ,) “to obtain” for me “certain inherent qualities and dispositions, to make me meet for the kingdom of heaven.” Now, how do you prove this to be a false faith? Ant.--Easily enough : for men “are obliged to support it by frames, feelings, and works.” Friend.--And did not you allow, just now, that whoever has true faith is “holy both in heart and life?” that he has in him “the love of God and of his neighbour; yea, the whole image of God?” Ant.--l did. And what then? Friend.--Why, then you have abundantly confuted your self: For you have allowed, that true faith not only cannot be supported, but cannot exist, no, not for one moment, without “certain inherent qualities and dispositions,” (viz., the love of God and of all mankind,) “which makes us meet for the kingdom of heaven.” You have allowed, that true faith cannot subsist without a holy frame of heart, a continuance in good works, and a feeling sense of God’s love to me, a sinner. Ant.--I hear you. Go on.

de Provid., c. 5, 6.) Friend.--But how does God make angels or men to sin? Pred.--“The devil and wicked men are so held in on every side with the hand of God, that they cannot conceive, or contrive, or execute any mischief, any farther than God himself doth not permit only, but command. Nor are they only held in fetters, but compelled also, as with a bridle, to perform obedience to those commands.” (Calv. Inst., b. 1, c. 17, s. 11.) Friend.--This is true Turkish doctrine, and ought so to be exploded as that used to be in these words: “I do anathematize the blasphemy of Mahomet, which saith that God deceiveth whom he will, and whom he will he leadeth to that which is good. Himself doeth what he willeth, and is himself the cause of all good and all evil. Fate and destiny govern all things.” (Nicetus Saracenita.) Pred.--Nay, our doctrine is more ancient than Mahomet: It was maintained by St. Augustine. Friend.--Augustine speaks sometimes for it, and sometimes against it. But all antiquity for the four first centuries is against you, as is the whole Eastern Church to this day; and the Church of England, both in her Catechism, Articles, and Homilies. And so are divers of our most holy Martyrs, Bishop Hooper and Bishop Latimer in particular. Pred.--But does not antiquity say, Judas was predestinated to damnation? Friend.--Quite the contrary. St. Chrysostom’s express words are, “Judas, my beloved, was at first a child of the kingdom, and heard it said to him with the disciples, “Ye shall sit on twelve thrones; but afterwards he became a child of hell.” Pred.--However, you will own that Esau was predestinated to destruction. Friend.--Indeed I will not. Some of your own writers believe he was finally saved, which was the general opinion of the ancient Fathers. And that scripture, “Jacob have I loved, and Esau have I hated,” plainly relates not to their persons but their posterities.* But, supposing Esau or Judas to be damned, what is he damned for ?- Pred.--Without question, for unbelief. For as we are saved by faith alone, so unbelief is the only damning sin. Friend.--By what faith are you saved? Pred.--By faith in Christ, who gave himself for me. Friend.--But did he give himself for Esau and Judas? If not, you say they are damned for not believing a lie.

If not, you say they are damned for not believing a lie. This consideration it was which forced Archbishop Usher to cry out, “What would not a man fly unto, rather than yield, that Christ did not die for the reprobates; and that none but the elect had any kind cf title to him; and yet many thousands should be bound in conscience to believe that he died for them, and tied to accept him for their Redeemer and Saviour? Whereby they should have believed that which in itself is most untrue, and laid hold of that in which they had no kind of interest.” Pred.--But what then do you mean by the words, election and reprobation? Friend.--I mean this: First, God did decree from the beginning to elect or choose, in Christ, all that should believe to salvation. And this decree proceeds from his own goodness, and is not built upon any goodness in the creature. Secondly: God did from the beginning decree to reprobate all who should obstinately and finally continue in unbelief. Pred.--What then do you think of absolute, unconditional election and reprobation? Friend.--I think it cannot be found in holy writ, and that it is a plant which bears dismal fruit. An instance of which we have in Calvin himself; who confesses that he procured the burning to death of Michael Servetus, purely for differing from him in opinion in matters of religion.

Friend.--I believe he made, by that one oblation of him self, once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. And yet he hath not “dome all which was necessary for the” absolute, infallible, inevitable “ salvation of the whole world.” If he had, the whole world would be saved; whereas, “he that believeth not shall be damned.” Ant.--But is it not said, “‘He was wounded for our trans gressions, and with his stripes we are healed?’ And is he not ‘the Lamb of God, that taketh away the sins of the world?’” (Page 4.) Friend.--Yes. But this does not prove that he “put an end to our sins before they had a beginning !” (Ibid.) Ant.--O ignorance ! Did not our sins begin in Adam? Friend.--Original sin did. But Christ will not put an end to this before the end of the world. And, as to actual, if I now feel anger at you in my heart, and it breaks out in reproachful words; to say Christ put an end to this sin before it began, is a glaring absurdity. Ant.--But I say, “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. He hath made him sin for us, who knew no sin, that we might be made the righteousness of God in him.” And St. Peter says, “Who his own self bare our sins in his body on the tree.” Friend.--To what purpose do you heap these texts together? to prove that Christ “put an end to our sins” before they had a beginning? If not, spare your labour; for they are quite foreign to the present question. Ant.--However, that is not foreign to the present ques tion, which you said the other day; viz., that “Christ has only redeemed us from the punishment due to our past transgressions.” (Ibid.) Friend.--I neither said so, northought so. You either care lessly or wilfully misrepresent my words. On your quoting that text, “Christ hath redeemed us from the curse of the law,” I replied in these terms: “What is this to the pur pose? This tells me that Christ hath redeemed us (all that believe) from the curse or punishment justly due to our past transgressions of God's law.

This tells me that Christ hath redeemed us (all that believe) from the curse or punishment justly due to our past transgressions of God's law. But it speaks not a word of redeeming us from the law, any more than from love or heaven.” (First Dialogue, page 271.) Ant.--Past transgressions ! “Then who must redeem us from those which are to come, since there remains no more sacrifice for sin?” (Cudworth’s Dialogue.) Friend.--The same Jesus Christ, by the same merit of that one sacrifice, then applied to the conscience when we believe, as you yourself have often asserted. But whatever punish ment he redeems us from, that punishment supposes sin to precede; which must exist first, before there is any possibility of its being either punished or pardoned. Ant.--You have a strange way of talking. You say, “We are forgiven for the sake of the blood of Christ.” (Ibid., page 5.) Friend.--And do not you? Ant.--No ; I say, “We have forgiveness in his blood, and not merely for the sake of it.” Friend.--You are perfectly welcome so to say. Ant.--Well, enough of this. Let me ask you another question. Do you affirm, that salvation is “conditional?” (Ibid.) Friend.--I affirm, “He that believeth shall be saved, and he that believeth not shall be damned.” And can you or any other deny this? If not, why do you fight about a word? especially after I have told you, “Find me a better, and I will lay this aside.” Ant.--“Then this faith leaves you just in the same state it found you; that is, still having the condition to perform.” (Ibid., page 5.) Friend.--Not so; for faith itself is that condition. Ant.--Nay, “faith is only necessary in order to receive forgiveness or salvation; not to procure it by way of condi tion.” (Ibid.) Friend.--Enough, enough. You grant all that I desire. If you allow that “faith is necessary in order to receive forgiveness or salvation,” this is the whole of what I mean by terming it a condition. A procuring or meritorious cause is quite another thing. Ant.--But you say that “faith is not true faith, unless it be furnished with love.” (Ibid., page 6.) Friend.--Furnished with love! Where did you pick up that awkward phrase? I never used it in my life.

I never used it in my life. But I say, you have not true faith, unless your faith “worketh by iove;” and that though “I have all faith, so that I could even remove mountains, yet if I have no love I am nothing.” Ant.--Will you answer me one question more? Is not a believer free from the law P Friend.--He is free from the Jewish ceremonial law; that is, he does not, and need not, observe it. And he is free from the curse of the moral law; but he is not free from observing it. He still walks according to this rule, and so much the more, because God has written it in his heart. Ant.--But St. Paul says, “Christ is the end of the law for righteousness to every one that believeth.” (Ibid., page 8.) Friend.--He is so. He put an end to the Mosaic dispen sation, and established a better covenant, in virtue whereof “faith is counted for righteousness to every one that believeth.” Ant.--But still “as many as are of the works of the law are under the curse,” (Gal. iii. 10,) are they not? Friend.--They are; as many as still “seek to be justified by the works of the law;” that is, by any works antecedent to, or independent on, faith in Christ. Ant.--“But does not the Apostle say farther, ‘Ye are become dead to the law?’ (Rom. vii. 4.)” (Ibid.) Friend.--You are so, as to its condemning power, if you truly believe in Christ. For “there is no condemnation to them which are in Christ Jesus.” But not as to its directing power; for you “walk not after the flesh, but after the Spirit.” You “love him, and keep his commandments.” Ant.--That is not all. I maintain, “a believer is entirely free from the law.” (Ibid.) Friend.--By what scripture do you prove that? Ant.--By Gal. iv.

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. The Lord hath appeared of old unto me,” saith the Prophet, speaking in the person of Israel, “saying, I have loved thee with an everlasting love: Therefore with loving kindness have I drawn thee. Again I will build thee, and thou shalt be built, O virgin of Israel.” (xxxi. 1-4.) Suffer me here to observe, once for all, a fallacy which is constantly used by almost all writers on this point. They perpetually beg the question, by applying to particular persons assertions, or prophecies, which relate only to the Church in general; and some of them only to the Jewish Church and nation, as distinguished from all other people. If you say, “But it was particularly revealed to me, that God had loved me with an everlasting love;” I answer, Suppose it was, (which might bear a dispute,) it proves no more, at the most, than that you in particular shall persevere; but does not affect the general question, whether others shall, or shall not. 9. Secondly. One who is endued with the faith that purifies the heart, that produces a good conscience, may nevertheless so fall from God as to perish everlastingly. For thus saith the inspired Apostle, “War a good warfare; holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.” (1 Tim. i. 18, 19.) Observe, (1.) These men (such as Hymeneus and Alex ander) had once the faith that purifies the heart, that produces a good conscience; which they once had, or they could not have “put it away.” Observe, (2.) They “made shipwreck” of the faith, which necessarily implies the total and final loss of it. For a vessel once wrecked can never be recovered. It is totally and finally lost. And the Apostle himself, in his Second Epistle to Timothy, mentions one of these two as irrecoverably lost. “Alexander,” says he, “did me much evil: The Lord shall reward him according to his works.” (2 Tim. iv. 14.) Therefore one who is endued with the faith that purifies the heart, that produces a good conscience, may nevertheless so fall from God as to perish everlastingly. 10.

10. “But how can this be reconciled with the words of our Lord, “He that believeth shall be saved?’” Do you think these words mean, “he that believes” at this moment “shall” certainly and inevitably “be saved?” If this interpretation be good, then, by all the rules of speech, the other part of the sentence must mean, “He” that does “not believe” at this moment, “shall” certainly and inevitably “be damned.” Therefore that interpretation cannot be good. The plain meaning then of the whole sentence is, “He that believeth,” if he continue in faith, “shall be saved; he that believeth not,” if he continue in unbelief, “shall be damned.” 11. “But does not Christ say elsewhere, ‘He that believeth hath everlasting life?” (John iii. 36) and, “He that believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life?’” (v. 24.) I answer, (1.) The love of God is everlasting life. It is, in substance, the life of heaven. Now every one that believes, loves God, and therefore “hath everlasting life.” (2) Every one that believes “is” therefore “passed from death,” spiritual death, “unto life;” and, (3.) “Shall not come into condemnation,” if he endureth in the faith unto the end; according to our Lord’s own words, “He that endureth to the end shall be saved;” and, “Verily I say unto you, If a man keep my saying, he shall never see death.” (John viii. 51.) 12. Thirdly. Those who are grafted into the good olive tree, the spiritual, invisible Church, may nevertheless so fall from God as to perish everlastingly. For thus saith the Apostle: “Some of the branches are broken off, and thou art grafted in among them, and with them partakest of the root and fatness of the olive-tree. Be not high-minded, but fear: If God spared not the natural branches, take heed lest he spare not thee. Behold the goodness and severity of God! On them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou shalt be cut off.” (Romans xi. 17, 20-22.) We may observe here, (1.) The persons spoken to were actually grafted into the olive-tree. (2.) This olive-tree is not barely the outward visible Church, but the invisible, consisting of holy believers.

My comfort is, that through grace I now believe in the Lord Jesus Christ, and that his Spirit doth bear witness with my spirit that I am a child of God. I take comfort in this and this only, that I see Jesus at the right hand of God; that I personally for myself, and not for another, have an hope full of immortality; that I feel the love of God shed abroad in my heart, being crucified to the world, and the world crucified to me. My rejoicing is this, the testimony of my conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, I have my conversation in the world. Go and find, if you can, a more solid joy, a more blissful comfort, on this side heaven. But this comfort is not shaken, be that opinion true or false; whether the saints in general can or can hot fall. If you take up with any comfort short of this, you lean on the staff of a broken reed, which not only will not bear your weight, but will enter into your hand and pierce you. 25. Seventhly. Those who live by faith may yet fall from God, and perish everlastingly. For thus saith the same inspired writer, “The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him.” (Heb. x. 38.) “The just,” the justified person, “shall live by faith,” even now shall he live the life which is hid with Christ in God; and if he endure unto the end, he shall live with God for ever. “But if any man draw back,” saith the Lord, “my soul shall have no pleasure in him;” that is, I will utterly cast him off; and accordingly the drawing back here spoken of is termed, in the verse immediately following, “drawing back to perdition.” “But the person supposed to draw back is not the same with him that is said to live by faith.” I answer, (1.) Who is it then? Can any man draw back from faith who never came to it? But, (2.) Had the text been fairly translated, there had been no pretence for this objection. For the original runs thus: O Bixalog ex rissa's gnasra" was sav wrossix, rai.

A Sufficient Answer to Letters to the Author of Theron and Aspasio Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- IT is not very material who you are. If Mr. Glass is still alive, I suppose you are he. If not, you are at least one of his humble admirers, and probably not very old: So your youth may in some measure plead your excuse for such a peculiar pertness, insolence, and self-sufficiency, with such an utter contempt of all mankind, as no other writer of the present age has shown. As you use no ceremony toward any man, so neither shall I use any toward you, but bluntly propose a few objections to your late performance, which stare a man in the face as soon as he looks in it. I object, First, that you are a gross, wilful slanderer. For, 1. You say of Mr. Hervey, “He shuts up our access to the divine righteousness, by holding forth a preliminary human one as necessary to our enjoying the benefit of it.” (Page 4.) Again: “You set men to work to do something, in order to make their peace with God.” (Page 9.) This is an absolute slander, founded on that poor pretence, that he supposes those who repent and believe, and none but those, to “enjoy the benefit of Christ's righteousness.” And has he not the warrant of Christ himself for so doing,--“Repent ye, and believe the gospel?” If this is “teaching man to acquire a righteousness of his own,” the charge falls on our Lord himself. You say, 2. “As to that strange something which you call faith, after all you have told us about it, we are at as great a loss to tell distinctly what it is, as when you began.” (Ibid.) This is another slander. You are at no loss (as will presently appear) to tell what Mr. Hervey means by faith. Whether it be right or wrong, his account of it is as clear and distinct as any that ever was given. You say, 3. “The popular Preachers” (so you term Arch bishop Tillotson, Dr. Lucas, Crisp, Doddridge, Watts, Gill; Mr. Guthrie, Boston, Erskine, Willison; Mr. Flavel, Marshal; Mr.

Flavel, Marshal; Mr. Griffith Jones, Hervey, Romaine, Whitefield, Wesley) “never tell us what they mean by faith, but by some laboured circumlocutions.” (Page 282.) This is a third palpable slander, as your own words prove: “They say, Faith is a real persuasion that Christ hath died for me.” (Page 5.) Are you not here told what they mean by faith; and that without any circumlocution at all? You confute your own slander still farther, by adding three more: 4. “They make a pious resolve the ground of our acceptance with God.” (Page 360.) No, never. Not one of the writers you have named ever did, or does so now. 5. “The faith they talk of, is only a timid resolve, joined with a fond conjecture.” Or, 6. “It is a fond presumptuous wish, greatly embarrassed with doubts and difficulties.” (Page 404.) Slander all over. We make the righteousness and blood "300 ANSWER TO LETTERS To of Christ the only ground of our acceptance with God. And the faith we talk of is neither more nor less than a divine conviction, that Christ loved me, and gave himself for me. You say, 7. “All who preach this doctrine are of the world, and speak of the world; therefore the world heareth them.” (Page 14.) “Therefore they will always be attended by the body of the people.” (Page 37.) A sad mistake this, in point of fact. For whether they are of the world or no, it is certain the world, the generality of men, (good or bad,) doth not and never did hear them. At this day those who hear them are an exceeding small number, in comparison of those who do not. And if the body of the people in any place do attend some of them, how do they attend? Just as they would a mad dog; with sticks and stones, and whatever comes to hand. And this you yourself account for extremely well. Sed oportet Palaemonem esse memorem.* “What a figure would a small number of Ministers make in the Church either of England or Scotland, who should agree to maintain the plain, obvious sense of their own public standards of doctrine; and insist upon an adherence to that sense, as a term of holding communion with them in the sacred institutions ! Their situation in the national Church would be very uncomfortable, as well as extremely ridiculous.

Thus their joy was made full, and their love perfected by the highest enjoyments it was here capable of Every believer finds a refreshment to his mind, far superior to all the comforts of this life. They stand in God’s presence, and have their joy made full in beholding the light of his countenance.” (Page 402.) Allow this, and we will never dispute, whether the Spirit does or does not “whisper anything to their hearts.” It is enough, that they have “the Spirit of adoption, crying in their hearts, Abba, Father;” and that this “Spirit witnesseth with their spirits that they are the children of God.” “The chief time of this agency of the Spirit is, while the Preachers are declaiming. And the people are in continual expectation of the season of power in hearing them.” (Page 38.) Yea, and reason good, if, as you affirm, “hearing is the only mean whereby God gives faith.” (Page 391.) But we do not affirm so much. We only maintain, that “faith” generally “cometh by hearing.” But you go on : “They who partake of Christ's Joy, receive the highest evidence that he is the Christ. Thus then faith is greatly confirmed by a kind of presence of its object. Their love is joyfully inflamed, and they obtain the assurance of hope, by having in themselves an experimental foretaste of their eternal enjoyment.” (Page 415.) Why, then, what are we disputing about, seeing you are now so kind as to allow, not only the possibility, but the real existence, of all that we contend for? “O, but this is not faith. Faith is quite another thing.” What is it? Let us hear your account of it. “The essence of true faith is the eternal God.” (Page 288.) “What is faith? It is the blood of Christ.” (Page 330.) Stark, staring nonsense ! Sir, you can talk sense, if you please. Why should you palm upon your readers such stuff as this? Very little better than this is your third definition: “The truth which a man believes is his faith.” (Page 301.) No, it is not; no more than the light which a man sees is his sight. You must therefore guess again. “To believe this fact, Christ rose from the dead, is faith.” (Page 169.) “Ask a man, Is the gospel true or not?

“To believe this fact, Christ rose from the dead, is faith.” (Page 169.) “Ask a man, Is the gospel true or not? If he holds it to be true, this is faith.” (Page 296.) But is this saving faith? “Yes. Every one that believes the gospel history shall be saved.” (Page 333.) This is flat and plain. And, if it is but true, every devil in hell will be saved. For it is absolutely certain, every one of these believes this fact, --Christ rose from the dead. It is certain, every one of these believes the Gospel history. Therefore this is not saving faith: Neither will every one be saved who believes this fact, --Christ rose from the dead. It follows, that, whatever others do, you know not what faith is. I object, Thirdly, 1. That you yourself “shut up our access to the divine righteousness.” 2. That you vehemently contradict yourself, and do the very thing which you charge upon others. 1. You yourself shut up our access to the divine righteous ness by destroying that repentance which Christ has made the way to it. “Ask men,” you say, “have they sinned or not ? If they know they have, this is conviction. And this is preparation enough for mercy.” Soft casuistry indeed ! He that receives this saying, is never likely either to “repent” or “believe the gospel.” And if he do not, he can have no access to the righteousness of Christ. Yet you strangely affirm, “A careless sinner is in full as hopeful a way as one that is the most deeply convicted.” (Page 292.) How can this be, if that conviction be from God? Where He has begun the work, will He not finish it? Have we not reason to hope this? But in a careless sinner that work is not begun; perhaps, never will be. Again: Whereas our Lord gives a general command, “Seek, and ye shall find;” you say, “Saving faith was never yet sought, or in the remotest manner wished for, by an unbe liever:” (Page 372 :) A proposition as contrary to the whole tenor of Scripture, as to the experience of every true believer. Every one who now believes, knows how he sought and wished for that faith, before he experienced it. It is not true even with regard to your faith, a belief of the Bible.

A Letter to a Gentleman at Bristol Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- YoU desire my thoughts on a paper lately addressed to the inhabitants of St. Stephen’s parish, and an answer thereto, entitled, “A Seasonable Antidote against Popery.” I have at present little leisure, and cannot speak so fully as the importance of the subject requires. I can only just tell you wherein I do or do not agree with what is advanced in the one or the other. I agree with the main of what is asserted in that paper, allowing for some expressions which I could wish had been altered, because some of them are a little obscure, others liable to misinterpretation; indeed, so liable, that they could scarce fail to be misunderstood by the unwary, and censured by the unfriendly, reader. But I cannot agree, that “obedience is a condition of, or antecedent to, justification,” unless we mean final justifi cation. This I apprehend to be a considerable mistake; although, indeed, it is not explicitly asserted, but only implied in some parts of that address. I entirely agree with the author of the “Seasonable Anti dote,” in the important points that follow:-- “That a sinner is justified or accounted righteous before God, only through the righteousness” (or merits) “of Jesus Christ; that the end of his living and dying for us was, that our persons first, and then our works, might be accepted; that faith is the hand which apprehends, the instrument which applies, the merits of Christ for our justification; that justifying faith is the gift of the Holy Spirit; that He evidences our being justified, by bearing his testimony with our spirits, that we are the children of God, and by enabling us to bring forth, first the inward, and then the outward, fruits of the Spirit; and, lastly, that these fruits do not justify us, do not procure our justification, but prove us to be justified; as the fruits on a tree do not make it alive, but prove it to be alive.” (Pages 33, 34.) These undoubtedly are the genuine principles of the Church of England. And they are confirmed, as by our Liturgy, Articles, and Homilies, so by the whole tenor of Scripture. Therefore, till heaven and earth pass away, these truths will not pass away.

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.

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. And yet his sight was a gift altogether as free, as if the pool had never been mentioned. “But if repentance and faith are the free gifts of God, can they be the terms or conditions of our justification?” (Page 9.) Yes: Why not? They are still something without which no man is or can be justified. “Can then God give that freely, which he does not give but upon certain terms and conditions?” (Ibid.) Doubtless he can; as one may freely give you a sum of money, on condition you stretch out your hand to receive it. It is therefore no “contradiction to say, We are justified freely by grace, and yet upon certain terms or conditions.” (Page 10.) I cannot therefore agree, that “we are accepted without any terms previously performed to qualify us for acceptance.” For we are not accepted, nor are we qualified for, or capable of, acceptance, without repentance and faith. “But a man is not justified by works, but by the faith of Christ. This excludes all qualifications.” (Page 13.) Surely it does not exclude the qualification of faith ! “But St. Paul asserts, ‘To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.’” True: “To him that worketh not.” But does God justify him that “believeth not?” Otherwise, this text proves just the contrary to what it is brought to prove. But “our Church excludes repentance and faith from deserving any part of our justification. Why then do you insist upon them as qualifications requisite to our justifica tion?” (Page 19.) Because Christ and his Apostles do so. Yet we all agree, they do not deserve any part of our justification. They are no part of the meritorious cause; but they are the conditions of it.

Let them shudder then, let their blood run cold, who do it; not theirs who tell them that they do so. It is not the latter, but the former, who “trample Christ’s righteousness under foot as a mean and vile thing.” I firmly believe, “We are accounted righteous before God, justified only for the merit of Christ.” But let us have no shifting the terms: “Only through Christ's imputed righte ousness,” are not the words of the Article, neither the language of our Church. Much less does our Church any where affirm, “that the righteousness of Christ is imputed to the ungodly, who have no qualifications;” (page 28;) no repentance, no faith; nor do the Scriptures ever affirm this. The reflection on the general inference, I so entirely agree with, as to think it worth transcribing: “If you have faith and repentance, you want no other signs or evidences of your justification. But if you have not these, to pretend to any other assurances, tokens, feelings, or experiences, is vain and delusive.” Does he know any one who maintains, that a man may be in a state of justification, and yet have no faith or repentance? But the marks and evidences of true faith which the Scripture has promised, must not be discarded as vain or delusive. The Scripture has promised us the assur ance of faith, to be wrought in us by the operation of God. It mentions “the earnest of the Spirit,” and speaks of “feeling after the Lord,” and finding him; and so our Church, in her Seventeenth Article, speaks of “feeling in ourselves the working of the Spirit of Christ;” and, in the Homily for Rogation Week, of “feeling our conscience at peace with God, through remission of our sin.” So that we must not reject all “assurances, tokens, feelings, and experiences,” as “vain and delusive.” Nor do I apprehend Dr. T. ever intended to say, that we must reject all inward feelings, but only those which are without faith or repentance. And who would not reject. these ? His very words are, “If you have not these, to pretend to any other feelings is vain and delusive.” I say so too.

3. Does it not imply thus much “Christ is the end of the law”--not only of the Mosaic dispensation, but of the law of works, which was given to Adam in his original per fection--“for righteousness to every one that believeth;” to the end that “every one who believeth” in him, though he have not kept, and cannot keep, that law, may be both accounted and made righteous. 9. Accordingly, frequent mention is made, in Scripture, of “faith counted for righteousness.” So Genesis xv. 6: “He” (Abraham) “believed in the Lord, and he counted it to him for righteousness:” A text repeated, with but little variation, over and over in the New Testament: “To him that worketh not, but believeth on him who justifieth the ungodly, his faith is counted for righteousness.” (Rom. iv. 5.) Thus it was that “Noah became heir of the righteousness,” the justification, “which is by faith.” (Heb. xi. 7.) Thus also “the Gentiles,” when the Jews fell short, “attained to righteousness, even the righteousness which is by faith.” (Rom. ix. 30.) But that expression, “the righteousness of Christ,” does not occur in any of these texts. 10. It seems, righteousness in the following texts means neither more nor less than justification: “If righteousness come by the law, then Christ is dead in vain.” (Gal. ii. 21.) “If there had been a law which could have given life,” spiritual life, or a title to life eternal, “then righteousness should have been by the law;” (iii. 21;) though some may think it here includes sanctification also; which it appears to do, Rev. xix. 8: “The fine linen is the righteousness of the saints.” 11. “But when St. Paul says, (Rom. v. 18) ‘By the righte ousness of one,’ (called in the following verse, ‘the obedience of one, even his “obedience unto death, his dying for us,) ‘the free gift came, does he not mean the righteousness of Christ?” Undoubtedly he does. But this is not the question. We are not inquiring what he means, but what he says. We are all agreed as to the meaning, but not as to the expression, “the imputing the righteousness of Christ,” which I still say, I dare not insist upon, neither require any one to use, because I cannot find it in the Bible.

Paul often mentions a righteousness imputed:” Not a righteousness, never once; but simply, righteousness. “What can this be, but the righteousness of Christ?” (Page 190.) He tells you himself, “To him that believeth on him that justi fieth the ungodly, faith is imputed for righteousness.” (Rom. iv. 5.) “Why is Christ styled Jehovah our Righteousness?” Because we are both justified and sanctified through Him. “My death, the cause of their forgiveness; my righteous mess, the ground of their acceptance.” (Page 191.) How does this agree with page 45?--“To ascribe pardon to Christ's passive, eternal life to his active, righteousness, is fanciful rather than judicious.” “He commends such kinds of beneficence only, as were exer cised to a disciple as such.” (Page 195.) Is not this a slip of the pen? Will not our Lord then commend, and reward eternally, all kinds of beneficence, provided they flowed from a principle of loving faith? yea, that which was exercised to a Samaritan, a Jew, a Turk, or a Heathen? Even these I would not term “transient bubbles,” though they do not procure our justification. “How must our righteousness exceed that of the Scribes and Pharisees? Not only in being sincere, but in possessing a complete righteousness, even that of Christ.” (Page 197.) Did our Lord mean this? Nothing less. He specifies, in the following parts of his Sermon, the very instances wherein the righteousness of a Christian exceeds that of the Scribes and Pharisees. “He brings this specious hypocrite to the test.” (Page 198.) How does it appear that he was an hypocrite? Our Lord gives not the least intimation of it. Surely he “loved him,” not for his hypocrisy, but his sincerity Yet he loved the world, and therefore could not keep any of the commandments in their spiritual meaning. And the keeping of these is undoubtedly the way to, though not the cause of, eternal life. “‘By works his faith was made perfect: Appeared to be true.” (Page 200.) No.: The natural sense of the words is, “By” the grace superadded while he wrought those “works, his faith was” literally “made perfect.” “‘He that doeth righteousness is righteous:” Manifests the truth of his conversion.” (Ibid.) Nay, the plain meaning is, He alone is truly righteous, whose faith worketh by love. “St.

“St. James speaks of the justification of our faith.” (Page 201.) Not unless you mean, by that odd expression, our faith being made perfect; for so the Apostle explains his own meaning. Perhaps the word justified is once used by St. Paul for manifested. But that does not prove it is to be so understood here. - “‘Whoso doeth these things shall never fall’ into total apostasy.” (Page 202.) How pleasing is this to flesh and blood! But David says no such thing. His meaning is, “Whoso doeth these things” to the end “shall never fall” into hell. The Seventh Dialogue is full of important truths. Yet some expressions in it I cannot commend. “‘One thing thou lackest,’--the imputed righteousness of Christ.” (Page 216.) You cannot think this is the meaning of the text. Certainly the “one thing” our Lord meant was, the love of God. This was the thing he lacked. “Is the obedience of Christ insufficient to accomplish our justification?” (Page 222.) Rather I would ask, Is the death of Christ insufficient to purchase it? “The saints in glory ascribe the whole of their salvation to the blood of the Lamb.” (Page 226.) So do 1; and yet I believe “he obtained for all a possibility of salvation.” “The terms of acceptance for fallen man were a full satis faction to the divine justice, and a complete conformity to the divine law.” (Page 227.) This you take for granted; but I cannot allow it. The terms of acceptance for fallen man are, repentance and faith. “Repent ye, and believe the gospel.” “There are but two methods whereby any can be justified, either by a perfect obedience to the law, or because Christ hath kept the law in our stead.” (Ibid.) You should say, “Or by faith, in Christ.” I then answer, This is true; and fallen man is justified, not by perfect obedience, but by faith. What Christ has done is the foundation of our justification, not the term or condition of it. In the Eighth Dialogue likewise there are many great truths, and yet some things liable to exception. David “God himself dignifies with the most exalted of all characters.” (Page 253.) Far, very far from it. We have more exalted characters than David’s, both in the Old Testa ment and the New. Such are those of Samuel, Daniel, yea, and Job, in the former; of St.

Why will he give me such repeated cause to complain, Quo teneam vultum mutantem Protea nodo?”t (Page 142.) “See, my friend, how thy own mouth condemneth thee, and not I; yea, thy own lips testify against thee! If you persist in such palpable inconsistencies, who can forbear taking up that taunting proverb, “A double-minded man is unstable in all his ways?’” (Page 223.) “Contradiction, didst thou ever know so trusty a friend, or so faithful a devotee? Many people are ready enough to contra dict others. But it seems all one to this gentleman, whetherit be another or himself, so he may but contradict.” (Page 227.) Could one imagine, that Mr. Hervey had added to this very page, a note wherein are these words, “The contemptuous and * But now in these private communications they have no place.--EDIT. + This quotation from Horace is thus translated by Boscawen : “With what strong chain can I o'erpower This Proteus, changing every hour?"-EDIT. the reproachful, even when really deserved, can have no tendency to confirm our argument, but to provoke resent ment. They are not the most promising means of joining us together in one mind and judgment; but rather the sure way to widen the breach and increase animosity,” These I acknowledge as Mr. Hervey's words; for they breathe Mr. Hervey’s spirit. But if so, the former came from another heart, though perhaps they were transcribed by his hand. But whence arises this whole charge of inconsistency and self-contradiction? Merely from straining, winding to and fro, and distorting a few innocent words. For wherein have I contradicted myself, taking words in their unforced, natural construction, or even changed my judgment in any one respect, with regard to justification, (nay, Mr. Hervey, in one of his Letters, formerly published, blames me for “never changing my judgment at all !”) since I printed the sermon on “Salvation by Faith,” in the year 1738? From that day I have steadily believed and uniformly asserted, as all my writings testify, (1.) That the only cause of our present and eternal salvation is what Christ has done and suffered for us. (2.) That we are justified and sanctified by faith alone, faith in him who lived and died for us.

Men who scruple to use, men who never heard, the expression, may yet ‘be humbled as repenting criminals at his feet, and rely as devoted pensioners on his merits.” But it has done immense hurt. I have had abundant proof, that the frequent use of this unnecessary phrase, instead of furthering men's progress in vital holiness, has made them satisfied without any holiness at all.” Is the speaking earnestly on such a subject “idle pomp?” Are not the souls of men at stake? And most certainly the whole sentence is at as great a distance from levity as from profaneness. 11. I am accused, Sixthly, of acting in a manner unworthy a gentleman, a Christian, or a man of sense. “I am quite ashamed of your meanness,” (strong words !) “ and grieved at your uncharitable rashness;” in naming three men, the fellows of whom, I hope, are not to be found in England. “How unworthy is such a proceeding either of the gentleman, the Christian, or the man of sense !” (Page 186.) I am not conscious of either meanness, rashness, or uncharit ableness in this matter. But I am willing to refer it to the judgment of any who know the men and their communication. 12. I am accused, Seventhly, of impudence. “Harmless enough, I must own; but what follows is not quite so modest.” (Page 201.) “Your last daring innovation.” Affirming that the word usually rendered righteousness does sometimes mean mercy. I dare not say otherwise. I must affirm this still, both of the Hebrew and Greek word. “Everybody knows that the particle beth signifies in, and everybody but Mr. Wesley would blush to assert the contrary.” (Page 220.) I never asserted the contrary, nor did I ever deny, that the particle sy likewise signifies in. Yet I affirm that both the former and the latter have several other significations.- 13. I am accused, Eighthly, of denying justification by faith, and of being an enemy to the righteousness of Christ. “We have liberty to look upon ourselves as justified with out any works of our own.” (True; but not without faith.) “This you would supersede and abolish.” (Page 261.) The whole tenor of my writing, preaching, and conversa tion clears me of this charge. “Why should you be so averse to the righteousness of God our Saviour?” (Page 227.) Far, very far from it.

But why does he talk as if he did? “Because it is a clear consequence from your own assertion.” I answer, (1) If it be, that consequence is as chargeable on Dr. E. as on me; since he must, nolens volens, assert the same thing, unless he will dispute through a stone wall. (2.) This is no consequence at all: For, admitting “right tempers cannot subsist without right opinions,” you cannot infer, therefore, “right opinions cannot subsist without right tempers.” Prove this by other mediums, if you can ; but it will never be proved by this. However, until this is done, I hope to hear no more of this thread-bare objection. 3. Dr. E. attacks me, Secondly, with equal vehemence, on the head of justification. In various parts of his tract, he flatly charges me with holding justification by works. In support of this charge, he cites several sentences out of various treatises, abridgments of which I have occasionally published within these thirty years. As I have not those abridgments by me now, I suppose the citations are fairly made; and that they are exactly made, without any mistake, either designed or undesigned. I will suppose, likewise, that some of these expressions, gleaned up from several tracts, are indefensible. And what is it which any unprejudiced person can infer from this? Will any candid man judge of my sentiments, either on this or any other head, from a few sentences of other men, (though reprinted by me, , after premising, that I did not approve of all their expressions,) or from my own avowed, explicit declarations, repeated over and over? Yet this is the way by which Dr. E. proves, that I hold justification by works | He continually cites the words of those authors as mine, telling his reader, “Mr. Wesley says thus and thus.” I do not say so; and no man can prove it, unless by citing my own words. I believe justification by faith alone, as much as I believe there is a God. I declared this in a sermon, preached before the University of Oxford, eight-and twenty years ago. I declared it to all the world eighteen years ago, in a sermon written expressly on the subject. I have never varied from it, no, not an hair's breadth, from 1738 to this day.

He drew his sword when he was just putting off his body. He then fell on one to whom he had the deepest obligations, (as his own letters, which I have now in my hands, testify,) on one who had never intentionally wronged him, who had never spoken an unkind word of him, or to him, and who loved him as his own child. O tell it not in Gath! The good Mr. Hervey, (if these Letters were his) died cursing his spiritual father. And these Letters another good man, Mr. , has introduced into Scotland, and warmly recommended. Why have you done this? “Because you have concealed your principles, which is palpable dishonesty.” When I was first invited into Scotland, (about fourteen years ago,) Mr. Whitefield told me, “You have no business there; for your principles are so well known, that if you spoke like an angel, none would hear you. And if they did, you would have nothing to do but to dispute with one and another from morning to night.” I answered: “If God sends me, people will hear. And I will give them no provocation to dispute; for I will studiously avoid controverted points, and keep to the fundamental truths of Christianity. And if any still begin to dispute, they may; but I will not dispute with them.” I came: Hundreds and thousands flocked to hear. But I was enabled to keep my word. I avoided whatever might engender strife, and insisted upon the grand points, -the religion of the heart, and salvation by faith,-at all times, and in all places. And by this means I have cut off all occasion of dispute, from the first day to this very hour. And this you amazingly improve into a fault; construe into a proof of dishonesty. You likewise charge me with holding unsound principles, and with saying, “Right opinions are (sometimes) no part of religion.” The last charge I have answered over and over, and very lately to Bishop Warburton. Certainly, had you read that single tract, you would never have repeated that stale objection. As to my principles, every one knows, or may know, that I believe the Thirty-first Article of the Church of England. But can none be saved who believe this? I know you will not say so.

/ kingdom of God within us;” it is the life of God in the soul of man; it is the mind which was in Christ Jesus; it is “righteousness, and peace, and joy in the Holy Ghost.” 6. Besides, they see that, be this religion shallower or deeper, it does not stand on the right foundation; since “other foundation” for true religion “can no man lay, than that which is laid, even Christ Jesus;” since no one can have the mind which was in Christ, till he is justified by his blood, till he is forgiven and reconciled to God through the redemption that is in Jesus Christ. And none can be justified, they are well assured, but by faith, even faith alone; seeing “to him” only “that believeth on God who justifieth the ungodly, his faith is counted to him for righteousness.” 7. What evasion now? What way could Satan take to make all this light of none effect? What could be done when that grand truth, “By grace ye are saved through faith,” was more and more generally received? What, indeed, but to persuade the very men who had received it, to “turn the grace of God into lasciviousness?” To this end Simon Magus appeared again, and taught, “that Christ had done, as well as suffered, all; that his righteousness being imputed to us, we need none of our own; that seeing there was so much righteousness and holiness in Him, there needs none in us; that to think we have any, or to desire or seek any, is to renounce Christ; that from the beginning to the end of salvation, all is in Christ, nothing in man; and that those who teach otherwise are legal Preachers, and know nothing of the gospel.” 8. This is indeed “a blow at the root,” the root of all holiness, all true religion. Hereby Christ is “stabbed in the house of his friends,” of those who make the largest professions of loving and honouring him; the whole design of his death, namely, “to destroy the works of the devil,” being over thrown at a stroke. For wherever this doctrine is cordially received, it leaves no place for holiness. It demolishes it from top to bottom; it destroys both root and branch. It effectually tears up all desire of it, all endeavour after it.

The Consequence Proved Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- 1. MR. ToPLADY, a young, bold man, lately published a pamphlet, an extract from which was soon after printed, concluding with these words: “The sum of all is this: One in twenty, suppose, of mankind are elected; nineteen in twenty are reprobated. The elect shall be saved, do what they will: The reprobate shall be damned, do what they can.” 2. A great outcry has been raised on that account, as though this was not a fair state of the case; and it has been vehemently affirmed, that no such consequence follows from the doctrine of absolute predestination. I calmly affirm, it is a fair state of the case; this conse quence does naturally and necessarily follow from the doctrine of absolute predestination, as here stated and defended by bold Mr. Augustus Toplady. Indeed, I have not leisure to consider the matter at large: I can only make a few strictures, and leave the young man to be farther corrected by one that is full his match, Mr. Thomas Olivers. 3. “When love is predicated of God, it implies, (1.) His everlasting will, purpose, and determination to save his people.” (Mr. Toplady’s Tract, chap. 1.) I appeal to all men, whether it is not a natural consequence, even of this, that “all these shall be saved, do what they will.” You may say, “O, but they will only do what is good.” Be it so: Yet the consequence stands. “Election signifies that sovereign, unconditional, immu table act of God, whereby he selected some to be eternally saved.” Immutable, unconditional / From hence then it undeniably follows, “these shall be saved, do what they will.” “Predestination, as relating to the elect, is that irreversible act of the divine will, whereby God determined to deliver a certain number of men from hell:” Ergo, a certain number shall infallibly be saved, do what they will. Who can deny the consequence? “Not one of the elect can perish, but they must all necessarily be saved.” (Chap. 3.) Can any assert this, and yet deny that consequence,--“therefore all the elect shall be saved, do what they will?” unless you would say, it is the proposition itself, rather than a consequence from it. 4.

For there is nothing in the creature, but thou may est find in me.’ ‘I am all-sufficient; therefore, walk before me, and be thou perfect!’” (Christian Library, Vol. X., page 47.) Here are exactly twenty lines, neither more nor less, “as they stand in the ‘Christian Library.’” Now, fulfil your engagement; prove that I “have twenty times contra dicted them in some other of my publications.” If you cannot, acknowledge you have done me wrong. In the heat of your resentment, you have undertaken what you are not able to perform; you have spoken rashly and unadvisedly; you have gone much too far, far beyond the bounds of wisdom as well as of love. 16. Nay, but “I will go one step farther yet: I defy Mr. Wesley to bring me twenty lines out of the above tracts, by Preston, Sibbs, Owen, and Beveridge, which he now believes.” Is it possible, that Mr. Hill should believe himself, while he is talking at this rate? Or does he expect that any one else should believe him, unless he be drunk with passion or prejudice? Was ever anything so wild? But I accept of this challenge, and that with more seriousness than it deserves. I will go no farther than the twenty lines cited above: All these I “now believe.” And I believe, as I said before, not only the whole treatise from which those words are taken, but the tenor of the whole “Christian Library.” Meantime, it has been acknowledged again and again, 422 REMARKs on MR. Hill's that several sentences stand therein which I had put out, in my usual manner, by drawing my pen through them. Be it observed, therefore, once more, that those passages prove nothing but the carelessness of the correctors; consequently, all the pains bestowed to collect them together, whether by Mr. Hill or his coadjutors, is absolutely lost labour, and never can prove that I contradict myself. 17. The case is nearly the same with regard to those other tracts which I published many years ago,-Mr. Baxter's Aphorisms on Justification, and John Goodwin’s tract on the same subject. 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.

W. answer it to his own conscience, to write prefaces and recommendations to Hymns which he does not believe?” There is the mistake. I do believe them; although still I will not be answerable for every expression which may occur therein. But as to those expressions which you quote in proof of final perseverance, they prove thus much, and no more, that the persons who use them have at that time “the full assurance of hope.” Hitherto, then, Mr. Hill has brought no proof that I contradict myself. Of Imputed Righteousness. 24. “Blessed be God, we are not among those who are so dark in their conceptions and expressions. “We no more deny,” says Mr. W., ‘the phrase of imputed righteousness, than the thing.’” (Page 23.) It is true: For I continually * Page 21. affirm, to them that believe, faith is imputed for righteous ness. And I do not contradict this, in still denying that phrase, “the imputed righteousness of Christ,” to be in the Bible; or in beseeching both Mr. Hervey and you, “not to dispute for that particular phrase.” But “since Mr. W. blesses God for enlightening him to receive the doctrine, and to adopt the phrase of ‘imputed righteousness; how came he to think that clear conceptions of the doctrine were so unnecessary, and the phrase itself so useless, after having so deeply lamented the dark conceptions of those who rejected the term and the thing?” It was neither this term, “the imputed righteousness of Christ,” nor the thing which Antinomians mean thereby, the rejection of which I supposed to argue any darkness of conception. But those I think dark in their conceptions, who reject either the Scripture phrase, “faith imputed for righteousness,” or the thing it means. 25. However, to prove his point, Mr. Hill goes on : “This doctrine” (of the “The use of the term” (the “imputed righteousness of “imputed righteousness of Christ”) “I have constantly Christ”) “is not scriptural; believed and taught for near it is not necessary; it has eight-and-twenty years.” done immense hurt.”e “‘It has done immense hurt, says Mr. W.; ‘but here is no contradiction.’ Whether there be or not, there is a plain concession from Mr. W. himself, that he has been preaching a doctrine for eight-and-twenty years together, which has done immense hurt.” Let this (one instance out of an hundred) be a specimen of Mr.

himself, that he has been preaching a doctrine for eight-and-twenty years together, which has done immense hurt.” Let this (one instance out of an hundred) be a specimen of Mr. Hill's fairness ! The whole strength of the argument depends on the artful jumbling of two sentences together, and inserting two or three little words into the latter of them. My words are: “We no more deny the phrase” (of “imputed righteousness”) “than the thing.” (Remarks, p. 383.) “This doctrine I have believed and taught for near eight and-twenty years.” (Ibid.) These distinct sentences Mr. Hill is pleased to thrust together into one, and to mend thus: “This doctrine (of the imputed righteousness of Christ) I have constantly believed and taught for near eight-and twenty years.” And here, says Mr. H., is a “plain concession from Mr. W. himself, that he has been preaching a doctrine for twenty-eight years together, which has done immense hurt.” No, the doctrine which I believe has done immense hurt, is that of the imputed righteousness of Christ in the Antinomian sense. The doctrine which I have constantly held and preached is, that faith is imputed for righteousness. And when I have either in that sermon or elsewhere said, that “the righteousness of Christ is imputed to every believer,” I mean, every believer is justified for the sake of what Christ has done and suffered. Yet still I think, “there is no use in contending for that particular phrase.” And I say still, “I dare not insist upon it, because I cannot find it in the Bible.” To contradict this, Mr. H. cites these words: “‘This...is fully consistent with our being justified, through the imputation of Christ's righteousness.” Mr. W.’s notes on Romans iv. 9.” Mr. H. adds: “These two, taken together, produce the following conclusion, that it is perfectly consist ent to say, that we are justified by that which cannot be found in the Bible.” (Farrago, p. 24.) That note runs thus: “‘Faith was imputed to Abraham for righteousness.’ This is fully consistent with our being justified through the imputation of the righteousness of Christ: That is, our being pardoned, and accepted of God, for the sake of what Christ has done and suffered.

24.) That note runs thus: “‘Faith was imputed to Abraham for righteousness.’ This is fully consistent with our being justified through the imputation of the righteousness of Christ: That is, our being pardoned, and accepted of God, for the sake of what Christ has done and suffered. For though this, and this alone, be the meritorious cause of our acceptance with God, yet faith may be said to be ‘imputed to us for righteousness,’ as it is the sole condition of our acceptance.” Now, is there any shadow of contradiction in this? or of our being justified by that which cannot be found in the Bible? 26. “Mr. W. frequently puts the expression, “imputed righteousness,’ in the mouth of a whole congregation. Yet he says, “I dare not require any to use it.’” Hence Mr. Hill deduces these two conclusions:-- (1) “That Mr. W. gives out such doctrines as he dares not require any others to believe.” (Page 25.) By what logic is this deduced? We are not speaking of doctrines at all, but simply of a particular expression. And that expression is not “imputed righteousness,” but “the imputed righteousness of Christ.” (2.) “That a whole congregation may have words in their mouths, and yet be all silent.” Well inferred again! But did I say, “A whole congrega tion had those words in their mouths?” I did not either say or suppose it; any more than that they were all silent. “Will Mr. W. be ingenuous enough to tell me, whether he did not write this when he was last in a certain country, which abounds with crassa ingenia?”* I will. I did not write this in the fogs of Ireland, but in the clear air of Yorkshire. 27. The two next propositions Mr. Hill quotes, are, “They to whom the righteousness of Christ is imputed,” (I mean, who truly believe,) “are made righteous by the Spirit of Christ; are renewed in the image of God, in righteousness and true holiness.” “The nice, metaphysical doctrine of imputed righteous ness” (if it is not carefully guarded) “leads not to repent ance, but to licentiousness. I have known a thousand instances of this.” And where is the contradiction between these propositions? “It is just this,” says Mr.

“It is just this,” says Mr. Hill, “that the doctrine of imputed righteousness makes those who believe it both holy and unholy.” (Page 26.) Unfold the propositions a little more, and then let any man judge. The First means just this: They whom God justifies, for the sake of what Christ has done and suffered, (whether they ever heard of that phrase, “imputing the righteousness of Christ,” or not,) are sanctified by his Spirit; are renewed in the image of God, in righteousness and true holiness. The Second means: I have known very many who so rested in the doctrine of the righteousness of Christ imputed to them, that they were quite satisfied without any holiness at all. Now, where is the contradiction? But my inserting in my own sentence those explanatory words, “I mean, who truly believe,” Mr. H. calls an interpola tion; and supposes I “mean to make a distinction between faith in Christ, and faith in the righteousness of Christ.” I mean just what I have said again and again, particularly in the note above cited. And this is the very thing which John Goodwin means, as he declares over and over. Mr. W. “winds up this point of imputed righteousness with a resolution which astonishes me, that “he will never * Persons of dull understandings.-EDIT. more use the phrase, the imputed righteousness of Christ, unless it occur to him in a hymn, or steal upon him unawares.’” This is my resolution. I repeat once more what I said in the “Remarks:” “The thing, that we are justified merely for the sake of what Christ has done and suffered, I have con stantly and earnestly maintained above four-and-thirty years. And I have frequently used the phrase, hoping thereby to please others ‘for their good to edification. But it has had a contrary effect, since so many improve it into an objection. Therefore I will use it no more.” (I mean, the phrase imputed righteousness; that phrase, the imputed righteousness of Christ, I never did use.) “I will endeavour to use only such phrases as are strictly scriptural.

W. has stooped to.” That is, in civil terms, “Sir, you are a knave.” Sir, I crave your mercy. I stoop to mo art, but that of plain, sound reasoning. By this art, and by this alone, I am able to untwist truth from falsehood, how skilfully soever they are woven together. I dare use no other; for (whether you know it or no) I fear God. And by his grace, in simplicity and godly sincerity I have my conversation in the world. “But how agrees this with what Mr. W. tells us, that he has never contradicted himself with regard to justification, since the year 1738?” (Farrago, p. 39.) Perfectly well. “How long has he held that justification is fourfold?” I have said nothing about it yet. “And how will he reconcile this with its being twofold, and with his preceding affirmation, that it is one and no more?” When time is, this mystery too may be cleared up. Of a Justified State. 30. Mr. W. says, “The state of a justified person is inex pressibly great and glorious.” (Page 34.) “Yet he asks elsewhere, “Does not talking of a justified or sanctified state, tend to mislead men ?” He answers: ‘It frequently does mislead men;’” namely, when it is spoken of in an unguarded manner. “‘But where is the contradiction?’ Whatever may be the contradiction, this is clearly the con clusion,-that Mr. W., by his own confession, is a misleader of men.” It is not quite clear yet. You have first to prove that I use the phrase “in an unguarded manner.” I confess, when it is so used, it tends to mislead men; but I do not confess that I use it so. Are Works a Condition of Justification? 31. “Mr. W. says, “No good works can be previous to justification.’ And yet in the same page he asserts, ‘Who ever desires to find favour with God should cease from evil, and learn to do well.’” I answered: “Does not the Bible say so? Who can deny it? “Nay, but Mr. W. asks, If this be not in order to find favour, what does he do them for?’ And I ask it again. Let Mr. Hill, or any one else, give me an answer. So if there is any contradiction here, it is not I contradict myself, but Isaiah and our Lord that contradict St.

So if there is any contradiction here, it is not I contradict myself, but Isaiah and our Lord that contradict St. Paul.” (Remarks, pages 389, 390.) Mr. Hill replies: “Then a man may do works in order to find favour, and yet such works cannot be called good.” You may call them so, if you please; but be not angry with me, if I do not. I still believe, no good works can be done before justification. Yet I believe, (and that without the least self contradiction,) that final salvation is “by works as a condi tion.” And let any one read over the twenty-fifth chapter of St. Matthew, and deny it if he can. Is Justification by Faith articulus stantis vel cadentis Ecclesiae? 32. In the beginning of the year 1738, I believed it was so. Soon after I found reason to doubt. Since that time I have not varied. “Nay, but in the year 1763 you say, ‘This is the name whereby he shall be called, The Lord our Righteousness. A truth this, of which may be affirmed, (what Luther affirms of a truth nearly connected with it, justification by faith,) it is articulus stantis vel cadentis Ecclesiae.* It is certainly the pillar and ground of that faith of which alone cometh salvation.’” (Farrago, page 15.) I answered: “It is certain, here is a seeming contradiction; but it is not a real one; for these two opposite propositions do not speak of the same thing. The latter speaks of justification by faith; the former, of trusting in the righteousness or merits * A doctrine without which there can be no Christian Church. of Christ. (Justification by faith is only mentioned inci. dentally in a parenthesis.) Now, although Mr. Law denied justification by faith, he might trust in the merits of Christ. It is this, and this only, that I affirm (whatever Luther does) to be articulus stantis vel cadentis Ecclesiae.” (Remarks, page 391.) But Mr. Hill thinks, “justification by faith, and by trusting in the merits of Christ, are all one.” (Farrago, page 16.) Be they or not, I still think, “ some may doubt of justification by faith, and yet not perish everlastingly.” Does Mr. Hill judge that such an one cannot be saved? that all Mystics (as well as Mr. Law) go to hell? Both Adam’s Sun and Christ’s Righteousness are imputed.

W. published a tract against drinking tea, and told the tea-drinkers he would set them an example in that piece of self-denial.” (Farrago, p. 41.) “I did set them an example for twelve years. Then, at the close of a consumption, by Dr. Fothergill’s direction, I used it again.” (Remarks, p. 393.) “Why then did Mr. W. re-publish this tract, making the world believe it brought a paralytic disorder upon him?” Before I was twenty years old, it made my hand shake, so that I could hardly write. “Is it not strange then, that Dr. Fothergill should advise Mr. W. to use what had before thrown him into the palsy ?” I did not say so. I never had the palsy yet; though my hand shook, which is a “paralytic disorder.” But be it strange or not, so Dr. F. advised; if you believe not me, you may inquire of himself. The low wit that follows, I do not meddle with ; I leave it with the gentle reader. * O rare Wesleyan Logic teacher.--EDIT. He who is clear in making distinctions is an able Of Baptism. 38. “Mr. W. says, “As there is no clear proof for dip ping in Scripture, so there is very probable proof to the contrary.’ “Why then did you at Savannah baptize all children by immersion, unless the parents certified they were weak?” (Farrago, p. 42.) I answered: “Not because I had any scruple, but in obedience to the Rubric.” Mr. H., according to custom, repeats the objection, without taking the least notice of the answer. As to the story of half drowning Mrs. L. S., let her aver it to my face, and I shall say more. Only observe, Mr. Toplady is not “my friend.” He is all your own; your friend, ally, and fellow soldier:-- Ut non Compositus melius cum Bitho Bacchius ! * You are in truth, duo fulmina belli.t. It is not strange if their thunder should quite drown the sound of my “poor pop-guns.” 39. “But what surpasses everything else is, that Mr. W. cannot even speak of his contradictions, without contradicting himself afresh. For he absolutely denies, not only that he ever was unsettled in his principles, but that he was ever accused of being so, either by friends or foes.” (Pages 39, 40.) Either by friends or foes / I will rest the whole cause upon this.

395.) It is now plain he could ! Nay, instead of owning his unfairness, he endeavours to turn the blame upon me ! “You are as inconsistent in your censures as in your doctrines: You blame me for quoting the last edition of your Sermon ; whereas you call me to account for quoting the first edition of your Notes, concerning Enoch and Elijah; each of whom you have proved, by a peculiar rule of Foundery-logic, to be both in heaven and out of heaven.” So, without any remorse, nay, being so totally unconcerned as even to break jests on the occasion, you again “avail yourself of a mistake which you knew was removed before you wrote.” 45. But Mr. Wesley “hath both struck out some words, and put in others, into the sermon.” This is a common complaint with Mr. Hill, on which therefore it is needful to explain. I generally abridge what I answer; which cannot be done without striking out all unessential words. And I generally put into quotations from my own writings, such words as I judge will prevent mistakes. Now to the contradictions: “‘If we say we have no sin’ now remaining,” (I mean, after we are justified,) “‘we deceive ourselves.’” I believe this; and yet I believe, “Sin shall not always in our flesh remain.” Again: “Many infirmities do remain.” This I believe; and I believe also, “‘He that is born of God,” (and “keepeth himself,' 1 John v. 18,) * sinneth not by infirmities, whether in act, word, or thought.” I believe likewise, that in those perfected in love, “No wrinkle of infirmity, No spot of sin remains.” My brother, at the bottom of the page, expressly says, “No sinful infirmity.” So whether this be scriptural or not, here is no contradiction. I have spoken so largely already concerning sins of surprise and infirmity, that it is quite needless to add any more. I need only refer to the “Remarks,” at the 399th and following pages. 46. But to go on: “I wrestle not now.” This is an expression of my brother's, which I do not subscribe to. “We wrestle not with flesh and blood.” “This he allows to be his own.” (Page 31.) Indeed I do not; although, it is true, “the perpetual war which I speak of in the note on Eph. vi.

H., “places all election-doubters” (that is, those who are not clear in the belief of absolute predestina tion) “among the numerous host of the Diabolonians. One of these being brought before the Judge, the Judge tells him, “To question election is to overthrow a great doctrine of the gospel: Therefore he, the election-doubter, must die.’” (Page 37.) That is, plainly, he must die eternally for this damnable sin. The very same thing Mr. H. affirms else where: “The only cement of Christian union is the love of God; and the foundation of that love must be laid in believing the truths of God;” (that is, you must believe particular redemption, or it is impossible you should love God;) for, to use “the words of Dr. Owen, in his ‘Display of Arminianism,’” (see the truths which Mr. H. means,) “‘an agreement without truth is no peace, but a covenant with death, and a conspiracy against the kingdom of Christ.’” (Page 39.) 7. I am sorry Mr. H. should think so. But so long as he remains in that sentiment, what peace am I or Mr. F., or indeed any Arminian, to expect from him? since any agree ment with us would be “a covenant with death, and a conspiracy against the kingdom of Christ.” I therefore give up all hope of peace with him, and with all that are thus minded. For I do not believe what he terms “the truths of God,” the doctrine of absolute predestination. I never did believe it, nor the doctrines connected with it, no, not for an hour. In this, at least, I have been consistent with myself. I have never varied an hair's breadth; I cannot while I believe the Bible, while I believe either the Old or New Testament. What I do believe, and always have believed in this matter, I will declare with all simplicity. “(1.) I believe no decree of reprobation. I do not believe the Father of spirits ever Consign'd one unborn soul to hell, Or damn'd him from his mother's womb. “(2.) I believe no decree of preterition, which is only reprobation whitewashed. I do not believe God ever sent one man into the world, to whom he had decreed never to give that grace whereby alone he could escape damnation.

I do not believe God ever sent one man into the world, to whom he had decreed never to give that grace whereby alone he could escape damnation. “(3.) I do not believe (what is only preterition or reproba tion in other words) any such absolute election, as implies that all but the absolutely elect shall inevitably be damned. “(4.) I do not believe the doctrine of irresistible grace, or of infallible perseverance; because both the one and the other implies that election which cannot stand without preterition or reprobation.- “(5.) I do not believe salvation by works. Yet if any man can prove (what I judge none ever did, or ever will) that there is no medium between this and absolute predestination; I will rather subscribe to this than to that, as far less absurd of the two.” 8. Hinc ille lachrymae. Here is the source of Mr. H.’s implacable hatred to me. And hence arises his vehement displeasure at those “Minutes,” which Mr. Sh and he style “dreadful heresy.” The appellation is just, suppose (as Mr. H. asserts) all election-doubters are Diabolonians; suppose no man who is “not clear in the belief of absolute predestination” can love either God or his neighbour. For it is certain, the doctrine of the Minutes and of the decrees cannot stand together. If the doctrine of the decrees stands, then that of the Minutes must fall; for we willingly allow, that the one is incompatible with the other. If the doctrine of the Minutes stands, then that of the decrees must fall. For it is manifest, this, particularly the last article, strikes at the very root of Calvinism. Of what consequence is it, then, to one who is persuaded, the belief of Calvinism is essential to salvation, to expose those Minutes to the uttermost, as well as any that dares to defend them? 9. In order to this good end, Mr. H. publishes “A Review of all the Doctrines taught by Mr. John Wesley.” But is it possible for any man to do this without reading all the writings that I have published? It is not possible in the nature of things; he cannot give an account of what he never read. And has Mr. H. read all that I have published? I believe he will not affirm it.

By his sufferings alone the law was satisfied.” Undoubtedly it was. Therefore, although I believe Christ fulfilled God's law, yet I do not affirm he did this to purchase redemption for us. This was done by his dying in our stead. 30. “Verses of Charles Let him answer. Wesley.” 31, 32, 33. “Title to Life.” John Goodwin: Nothing. “Christian Library.” No thing. 34. “The righteousness of Ditto. Christ is imputed to every one that believes.” Here follows another thundering note: “When Mr. Wesley preached this sermon, he told the congregation, ‘It was the same doctrine which Mr. Romaine, Mr. Madan, and Mr. Whitefield preached.” So it was; Mr. Whitefield did, Mr. Romaine and Mr. Madan do, preach the doctrine contained in that sermon; namely, that “we are justified, sanctified, and glorified, merely for the sake of what Christ has done and suffered for us.” But did I say, this was all the doctrine which they preached ? No; and no man in his senses could under stand me so. I did not therefore “impose on the credulity of my hearers, by making them believe” any more than was strictly true. But “did they ever hold the tenets pleaded for in the books published by Mr. Wesley?” Whether they did or no is out of the present question; they did, and do, hold the doctrine contained in that sermon, “Mr. Wesley knows, they from their hearts subscribe to Mr. Hervey’s Eleven Letters.” I hope not; from any that do, I expect no more mercy than from a mad dog. “But if he had constantly preached that doctrine, how came so many to testify their surprise at that discourse?” Because God set it home upon their hearts. Hence it appeared new, though they had heard it over and over. “How came they to press the printing of it, in order to stop the mouths of gainsayers?” Because they judged it would affect others as it affected them; though I never thought it would. “Lastly: If Mr. Wesley had con stantly maintained this doctrine, why must poor John Bunyan be embowelled, to make him look like Mr. Wesley?” No.; his Calvinism is omitted, to make him like the authors going before him; “to preserve a consistency throughout the work;” which still is not done as I could wish.

Paul does not speak of the a person. law as a person. (P. 138.) 46. “The law is here spoken “This way of speaking of of as a person, to which, as to the law as a person injured, an husband, life and death are and to be satisfied, seems ascribed.” hardly defensible.” There is no contradiction here. I do affirm, St. Paul speaks of the law “as a person to which, as an husband, life and death are ascribed.” But I deny, that he speaks of it “as a person injured, and to be satisfied.” For a twofold justification. Against a twofold justification. 47. “Mr. F. affirms, justi- “The justification spoken fication is twofold.” of by St. Paul to the Romans, and in our Articles, is one and no more.” (Page 133.) Most true. tion. (Matt. xii. 37.) And yet our Lord speaks of another justifica Now, I think one and one make two. For a justified state. 48. “The state of a justified person is inexpressibly great and glorious.” Against a justified state. (Page 139.) “Does not talking of a justified or sanctified state tend to mislead men?” It frequently does. But where is the contradiction? They who are once justified are justified for ever. 49. “Christian Library.” They who are justified may become total apostates. Nothing. Works are a condition of jus tification. (Page 134.) 50. “Salvation (that is, glory) is not by the merit of works, but by works as a condition.” This proposition does not speak of justification: So it is nothing to the purpose. Works are not a condition of justification. I believe no good works can be previous to justifica tion; nor, consequently, a condition of it. 51. “If a man could be holy before he was justified, it would set his justification aside.” “Whoever desires to find favour with God, should “cease from evil, and learn to do well.’ Whoever repents, should do “works meet for repentance.’ And if this is not in order to find favour, what does he do them for?” 52. “Thou canst do no thing but sin till thou art justified.” 53. “We allow that God justifies the ungodly, him that to that hour is full of all evil, void of all good; and him that worketh not, that till that mo ment worketh no goodness.” All this I believe still. “But Mr. W.

W. says, Whoever desires to find favour with God should “cease from evil and learn to do well,’” &c. Does not the Bible say so? Who can deny it? “Nay, but Mr. W. asks, “If this be not in order to find favour, what does he do them for?’” And I ask it again. Let Mr. H., or any one else, give me an answer. So, if there is any contradiction here, it is not I contradict myself, but Isaiah and our Lord that contradict St. Paul. Against justification by the For justification by the act of act of believing. believing. 54. “But do not you put “The faith which is said to faith in the room of Christ be imputed to Abraham for and his righteousness? No; righteousness, is faith pro I take particular care to put perly taken; and not the each of these in its proper righteousness of Christ ap place.” prehended by faith.” This is putting “each of these in its proper place.” The righteousness of Christ is the meritorious cause of our justification: That is its proper place. Faith in Him that gave himself for us is the condition of justification: That is its proper place. I am justified through the righteousness of Christ, as the price; through faith, as the condition. I do not say, neither does Goodwin, Faith is that for which we were accepted; but we both say, Faith is that through which we are accepted. We are justified, we are accepted of God, for the sake of Christ, through faith. Now, certainly, there is no contra diction in this, unless a contradiction to Mr. H.’s notions. 55. “Although we have “That which is the condi faith, hope, and love, yet we tion of justification is not the must renounce the merit of righteousness of Christ.” all, as far too weak to deserve Most true; otherwise we our justification; for which confound the condition with we must trust only to the the meritorious cause spoken merits of Christ.” of in the opposite column. Justification by faith alone is articulus stantis vel cadentis ecclesiae.* All who do not hold it must perish ever lastingly. Justification by faith alone is not articulus stantis vel ca dentis ecclesiae. Some may doubt of it, yea, deny it, and yet not perish everlastingly. (Page 127.) * A doctrine without which there can be no Christian Church. 56.

56. “Of this may be affirm ed, (what Luther affirms of justification by faith,) that it is articulus stantis vel cadentis ecclesiae, the pillar of that faith of which alone cometh salvation; that faith which unless a man keep whole and undefiled, without doubt he “A pious Churchman who has not clear conceptions of justification by faith may be saved; yea, a Mystic, (Mr. Law, for instance,) who denies justification by faith. If so, the doctrine of justification by faith is not articulus stan tis vel cadentis ecclesiae.” shall perish everlastingly.” It is certain here is a seeming contradiction; but it is not a real one. For these two opposite propositions do not speak of the same thing. The latter speaks of justification by faith; the former, of trusting in the righteousness or merits of Christ; justification by faith is only mentioned incidentally in a parenthesis. Now, although Mr. Law denied justification by faith, he might trust in the merits of Christ. It is this, and this only, that I affirm, (whatever Luther does,) to be articulus stantis vel cadentis ecclesiae. Mr. W. is a Calvinist in the Mr. W. has leaned too much point of justification. toward Calvinism in this Apoint. 57. “I think on justifica tion just as I have done these seven-and-twenty years, and just as Calvin does.” “We have leaned too much toward Calvinism.” (Page 141.) But not in this point; not as to justification by faith. We still agree with him, that the merits of Christ are the cause, faith the condition, of justification. 58. “I have occasionally Goodwin. Nothing. used those expressions, ‘im puted righteousness, the ‘righteousness of Christ, and the like. But I never used them in any other sense than that wherein Calvin does.” 59. “Mr. W. does approve the expression, ‘Why me?’” My brother uses it in an hymn. “Mr. W. does not approve the expression, ‘Why me?’” “Mr. F.says, Mr. W. doubts concerning it.” (Page 140.) This proof halts on both feet. “But why did not Mr. W. strike out of Mr. F.'s manuscript the honourable expres sions concerning himself?” Because he thought them a proper counterbalance to the contumelious expressions of Mr. H. Our sin is imputed to Christ, and Christ’s righteousness to us. 60, 61, 62. “Christian Li brary.” Our sin is not imputed to Christ, nor Christ’s righte ousness to us. (Page 130.) Nothing.

It follows, “They are not condemned 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 use such an ambiguous and dangerous 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.” (Ibid., p. 92.) What pretence has Mr. H. from these words to flourish away upon my “strange divinity;” and to represent me as giving men a handle to term gross sins innocent infirmities? But now comes the main point: “It is more difficult to determine concerning those which are usually styled sins of surprise: As when one who commonly in his patience possesses his soul, on a sudden or violent temptation, speaks or acts in a manner not consistent with the royal law of love.” (For instance: You have the gout. A careless man treads on your foot. You violently push him away, and, it may be, cry out, “Get away! Get you out of my sight!”) “Perhaps it is not easy to fix a general rule concerning transgressions of this nature. We can not say either that men are, or that they are not, condemned for sins of surprise in general.” (Pages 152, 153.) “Reader,” says Mr. H., “let me beg thee to weigh well the foregoing words.” I say so too. I go on : “But it seems, whenever a believer is overtaken in a fault, there is more or less condemnation, as there is more or less concur rence of his will. Therefore, some sins of surprise bring much guilt and condemnation. For in some instances our being surprised may be owing to some culpable neglect, or to a sleepiness of soul, which might have been prevented or shaken off before the temptation came. The falling even by surprise, in such an instance, exposes the sinner to condemnation, both from God and his own conscience.

Law, and a few other mystic writers. Yet I never was “in the way of Mysticism” at all; this is another mistake. Although I did not clearly see that we “are saved by faith” till the year 1738, I then published the sermon on “Sal vation by Faith,” every sentence of which I subscribe to now. 17. But he “was too scrupulous about using the word condition.” (Page 143.) I was so, till I was convinced by Dr. Church, that it was a very innocent word; and one that none of the Reformers, English or foreign, objected to. All this time I leaned towards Calvinism, though more in expression than sentiment. “And now he fairly gives up the necessity of a clear belief of justification by faith alone!” That is, I say, A man may be saved, who is not clear in his judgment concerning it. I do; I dare not “rank Mr. Law, and all his admirers, among the hosts of Diabolonians.” Nay, more: “I have proved that he makes 'man's righteousness the procuring cause of his acceptance with God; and his salvation, from first to last, to depend upon the intrinsic merit of his own unassisted works.” (Page 144.) I think Mr. H. “is now got to his ne plus ultra,” unless he has a mind to prove that Mr. W. is an horse. 18. “I expect you will tell me that I have exposed Mr. W., particularly in the foregoing contrast. That Mr. W. is exposed, I allow; but that I have exposed him, I deny.” Who was it then? Why, “out of his own mouth all that I have brought against him proceeds.” Not so: All that I have wrote, except one sentence out of an hundred and one, is well consistent with itself, provided the words be taken in their plain, natural sense, and one part of them in connexion with the other. But whoever will use Mr. H.’s art of twisting and torturing words, may make them say anything, and extract Pelagianism, Arianism, or anything he pleases, out of anything that can be spoken. By this art, he that cries out against Mr. F.’s art has found, that is, created, above an hundred contradictions in my works, and “could find abundance more.” Ay, five hundred; under his forming hand contradictions spring up as quick as mush rooms.

I need not say anything to your last anecdote, since you (for once 1) put a candid construction upon my words. If I did speak them, which I can neither affirm nor deny, undoubtedly my meaning was, (as yourself observe,) “Though I have been holding forth the imputed righteousness of Christ to a mixed congregation, yet I think it right to caution you of the society how you abuse that doctrine, which to some, who turn it into licentiousness, is a smooth doctrine, of which you ought to beware.” (Page 61.) But your friend, it seems, who gave you this account, did not put so candid a construction on my words. You say, “He was so struck, as hardly to refrain from speaking to you in the chapel. And from that hour he gave up all connexions with you.” That is, he sought a pretence; and he found one ! And now, what does all this amount to? Several persons, who professed high things, degenerated into pride and enthusiasm, and then talked like lunatics, about the time that they renounced connexion with me for mildly reproving them. And is this any objection against the existence of that love which they professed, nay, and I verily believe, once enjoyed? though they were afterward “moved from their steadfastness.” Surely no more than a justified person’s running mad, is an objection against justification. Every doctrine must stand or fall by the Bible. If the perfection I teach agree with this, it will stand, in spite of all the enthusiasts in the world; if not, it cannot stand. 31. I now look back on a train of incidents that have occurred for many months last past, and adore a wise and gracious Providence, ordering all things well ! When the Circular Letter was first dispersed throughout Great Britain and Ireland, I did not conceive the immense good which God was about to bring out of that evil. But no sooner did Mr. F.’s first Letters appear, than the scene began to open. And the design of Providence opened more and more, when Mr. S.’s Narrative, and Mr. H.’s Letters, constrained him to write and publish his Second and Third Check to Antino mianism. It was then indisputably clear, that neither my brother nor I had borne a sufficient testimony to the truth.

Let it be particularly observed, if the gospel be “glad tidings of great salvation which shall be unto all people,” then those only are, in the full sense, Gospel Ministers who proclaim the “great salvation;” that is, salvation from all (both inward and outward) sin, into “all the mind that was in Christ Jesus;” and likewise proclaim offers of this salvation to every child of man. This honourable title is therefore vilely prosti tuted, when it is given to any but those who testify “that God willeth all men to be saved,” and “to be perfect as their Father which is in heaven is perfect.”

And do you never speak or act in such a manner as your own reason condemns?” He candidly answered, “Indeed I do. I frequently feel tempers, and speak many words, and do many actions, which I do not approve of. But I cannot avoid it. They result, whether I will or no, from the vibrations of my brain, together with the motion of my blood, and the flow of my animal spirits. But these are not in my own power. I cannot help them. They are independent on my choice. And therefore I cannot apprehend myself to be a sinner on this account.” 6. Very lately another gentleman, in free conversation, was carrying this matter a little farther. Being asked, “Do you believe God is almighty?” he answered, “I do; or he could not have made the world.” “Do you believe he is wise?” “I cannot tell." Much may be said on both sides.” “Do you believe he is good?” “No; I cannot believe it. I believe just the contrary. For all the evil in the world is owing to Him. I can ascribe it to no other cause. I cannot blame that cur for barking orbiting; it is his nature; and he did not make himself. I feel wrong tempers in myself; but that is not my fault; for I cannot help it. It is my nature; and I could not prevent my having this nature, neither can I change it.” 7. The Assembly of Divines, who met at Westminster in the last century, express very nearly the same sentiment, though placed in a different light. They speak to this effect: “Whatever happens in time, was unchangeably determined from all eternity. God ordained or ever the world was made, all the things that should come to pass therein. The greatest and the smallest events were equally predetermined; in particular, all the thoughts, all the words, all the actions of every child of man; all that every man thinks, or speaks, or does, from his birth, till his spirit returns to God that gave it. It follows, that no man can do either more or less good, or more or less evil, than he does. None can think, speak, or act any otherwise than he does, not in any the smallest circumstance. In all he is bound by an invisible, but more than adamantine, chain.

Is it not enough to make one's blood run cold 2 “The great God, the Creator of heaven and earth, the Father of the spirits of all flesh, the God of truth, has encompassed with falsehood every soul that he has made I has given up all mankind ‘to a strong delusion, to believe a lie! yea, all his creation is a lie; all the natural and all the moral world !” If so, you make God himself, rather than the devil, (horrid thought !) “the father of lies !” Such you doubtless represent him, when you say, not only that he has surrounded us with illusion on every side; but that the feelings which he has interwoven with our inmost nature are equally illusive That all these shadows, which for things we take, Are but the empty dreams which in death's sleep we make I And yet, after this, you make a feint of disputing in defence of a material world ! Inconsistency all over ! What proof have we of this, what possible proof can we have, if we cannot trust our own eyes, or ears, or any or all of our senses? But it is certain I can trust none of my senses, if I am a mere machine. For I have the testimony of all my outward and all my inward senses, that I am a free agent. If therefore I cannot trust them in this, I can trust them in nothing. Do not tell me there are sun, moon, and stars, or that there are men, beasts, or birds, in the world. I cannot believe one tittle of it, if I cannot believe what I feel in myself, namely, that it depends on me, and no other being, whether I shall now open or shut my eyes, move my head hither and thither, or stretch my hand or my foot. If I am necessitated to do all this, contrary to the whole both of my inward and outward senses, I can believe nothing else, but must necessarily sink into universal scepticism. Let us now weigh the main argument on which this author builds the melancholy hypothesis of necessity: “Actions neces sarily arise from their several motives: Therefore, all human actions are necessary.” Again: “In all cases the choice must be determined by that motive which appears the best upon the whole.

Are not even the moods and figures above my comprehension? Do not I poorly endeavour to cover my ignorance, by affecting to laugh at their barbarous names P Can I even reduce an indirect mood to a direct; an hypothetic to a categorical syllogism ? Rather, have not my stupid indolence and laziness made me very ready to believe, what the little wits and pretty gentlemen affirm, “that logic is good for nothing?” It is good for this at least, (wherever it is understood,) to make people talk less; by showing them both what is, and what is not, to the point; and how extremely hard it is to prove anything. Do I under stand metaphysics; if not the depths of the Schoolmen, the subtleties of Scotus or Aquinas, yet the first rudiments, the general principles, of that useful science? Have I conquered so much of it, as to clear my apprehension and range my ideas under proper heads; so much as enables me to read with ease and pleasure, as well as profit, Dr. Henry More's Works, Malebranche’s “Search after Truth,” and Dr. Clarke's “Demonstration of the Being and Attributes of God?” Do I understand natural philosophy? If I have not gone deep therein, have I digested the general grounds of it? Have I mastered Gravesande, Keill, Sir Isaac Newton’s Principia, with his “Theory of Light and Colours?” In order thereto, have I laid in some stock of mathematical knowledge? Am I master of the mathematical A B C of Euclid's Elements? If I have not gone thus far, if I am such a novice still, what have I been about ever since I came from school? (6.) Am I acquainted with the Fathers; at least with those venerable men who lived in the earliest ages of the Church? Have I read over and over the golden remains of Clemens Romanus, of Ignatius and Polycarp; and have I given one reading, at least, to the works of Justin Martyr, Tertullian, Origen, Clemens Alexandrinus, and Cyprian 2 (7.) Have I any knowledge of the world? Have I studied men, (as well as books,) and observed their tempers, maxims, and manners? Have I learned to beware of men; to add the wisdom of the serpent to the innocence of the dove?

Could a small quantity of air, without that violent expansion, have torn so large a body of rock from the rest, to which it adhered in one solid mass? Could it have shivered this into pieces, and scattered several of those pieces some hundred yards round? Could it have transported those promon torics of carth with their incumbent load, and set them down unbroken, unchanged, at a distance? Truly I am not so great a volunteer in faith as to be able to believe this. He that supposes this, must suppose air to be not only very strong, (which we allow,) but a very wise agent; while it bore its charge with so great caution, as not to hurt or dislocate any part of it. What, then, could be the cause? What indeed, but God, who arose “to shake terribly the earth;” who purposely chose such a place, where there is so great a concourse of nobility and gentry every year; and wrought in such a manner, that many might see it and fear,-that all who travel one of the most frequented roads in England might see it, almost whether they would or no, for many miles together? It must like wise for many years, maugre all the art of man, be a visible monument of His power; all that ground being now so incumbered with rocks and stones, that it cannot be either ploughed or grazed. Nor can it well serve any use, but to tell all that see it, Who can stand before this great God? Who can account for the late motion in the waters; not Aonly that of the sea, and rivers communicating therewith, but even that in canals, fishponds, cisterns, and all either largc or small bodies of water? It was particularly observed, that while thc watcr itself was so violently agitated, neither did the G SERIOUS ThouGHTS ON earth shake at all, nor any of the vessels which contained that water. Was such a thing ever known or heard of before?

As to the idle, shameless tale of his bursting out into laughter at the Magistrates, any who know His Majesty's temper would as soon believe that he spit in their faces, or struck them a box on the ear. His Majesty’s character, then, after all the pains which have been taken to make him odious, as well as contemptible, remains unimpeached; and therefore cannot be, in any degree, the cause of the present commotions. His whole conduct, both in public and private, ever since he began his reign, the uniform tenor of his behaviour, the general course both of his words and actions, has been worthy of an Englishman, worthy of a Christian, and worthy of a King. “Are not, then, the present commotions owing to his having extraordinary bad Ministers? Can you say that his Ministers are as blameless as himself?” I do not say this; I do not think so. But I think they are not one jot worse than those that went before them; nor than any set of Ministers who have been in place for at least thirty years last past. I think they are not a jot worse than their opponents, than those who bawl the loudest against them, either with regard to intellectual or moral abilities, with regard to sense or honesty. Set twenty against twenty, or ten against tem; and is there a pin to choose? “However, are not these commotions owing to the extra ordinary bad measures they have taken ? Surely you will not attempt to defend all their measures !” No, indeed. I do not defend General Warrants. But I observe, 1. The giving these, be it good or bad, is no extraordinary measure. Has it not been done by all Ministers for many years, and that with little or no objection? 2. This ordinary measure is of exceeding little importance to the mation in general: So little, that it was never before thought worthy to be put into the list of public grievances: So little, that it never deserved the hundredth part of the outcry which has been made concerning it.- I do not defend the killing of Mr. Allen. But I would have the fact truly represented. By the best information I can gain, I believe it stands just thus: About that time the mob had been very turbulent.

You now openly plead for independency, and aver that the colonies ought to be independent on England, to assert their own supremacy, (1.) Because they are half as many as the Fnglish. (2.) Because in a century they will be twice as many. The argument runs thus: If the Americans are half as many as the English, then they have a right to be independ ent. But they are half as many; therefore, they have a right to be independent. I deny the consequence in the first proposition: Number does not prove a right to independency. I deny the second proposition too: They are not half as many; even though you swell the number of the Americans as much as you diminish the number of the English. I have been surprised lately, to observe many taking so much pains to extenuate the numbers of the inhabitants of England. For what end is this done? Is it to make us more respectable to our neighbours? or merely to weaken the hands of the King and ministry? I say the King and the ministry; for I lay no stress on their pompous professions of love and loyalty to the King: Just such professions did their predecessors make to King Charles, till they brought him to the block. 12. “But are they not half as many? Do not the confederated provinces contain three millions of souls?” I believe not. I believe they contain about two millions. But, allowing they did, I make no doubt but the English (beside three millions of Scots and Irish) are ten millions at this day. “How can that be, when there are only six hundred thousand in London?” Believe it who can, I cannot believe there are so few as fifteen hundred thousand in London and its environs, allowing only two miles every way from the walls of the city. “But we know there were no more than six hundred thousand, when the computation was made in the late reign; allowing that there were, at an average, five in each house.” They who make this allowance, probably fix their computa tion at their own fire-side. They do not walk through every tart of the town, up to the garrets, and down to the cellars.

They do not walk through every tart of the town, up to the garrets, and down to the cellars. I do; and by what I have seen with my own eyes, frequently fifteen, eighteen, or twenty in one house, I cannot believe there are fewer, at an average, than ten under one roof; and the same I believe of Bristol, Birmingham, Sheffield, and most other trading towns. Besides, how many thousand houses have been added to London within these thirty or forty years? 13. “But the people of England are continually decreas ing.” So it has been confidently affirmed; but it is a total mistake. I know the contrary, having an opportunity of seeing ten times more of England, every year, than most men in the nation. All our manufacturing towns, as Birmingham, Sheffield, Manchester, Liverpool, increase daily. So do very many villages all over the kingdom, even in the mountains of Derbyshire. And, in the mean time, exceeding few, either towns or villages, decrease. And it is no wonder the people should increase, considering the amazing increase of trade which has been lately, not in London only, but much more in Bristol, Birmingham, Sheffield, Leeds, Manchester, and indeed all parts of the kingdom, which I have had the opportunity of observing. There was a considerable decay of trade before; but the tide is turned, and it now pours in abundantly. So greatly were our American friends mistaken, who hoped, by shutting up their ports, to ruin most of the manufacturers in England, and so starve us into compliance with their demands. “However, in a century, the Americans will be twice as many as the English.” That admits of a doubt; but when they are, then let them avail themselves of it. 14. “Nay, not only the Americans, but all men, have a right to be self-governed and independent.” You mean, they had a right thereto, before any civil societies were formed. But when was that time, when no civil societies were formed? I doubt hardly since the flood; and, wherever such societies exist, no man is independent. Whoever is born in any civilized country, is, so long as he continues therein, whether he chooses it or no, subject to the laws and to the supreme governors of that country.

From that time thirty, forty, sometimes fifty of them died in a day by a pestilential fever; and in two months’ time, upwards of fifteen hundred deserted to General Howe. So that many were inclined to believe he had not when we came away much more than five thousand effective men left.” Never fright yourselves, therefore, about General Washington’s huge army, that melted away like snow in. harvest. The English forces meantime are in perfect health, (about sixteen thousand,) and have plenty of all things. 4. “But there are twenty or thirty thousand recruits to: join him in a month or two; and what will General Howe do then?” Just as he does now; he will regard any number of them as much as he would so many sparrows. For what could fifty thousand raw men do, that had never seen the face of an enemy? especially when, by the tenure of their service, they were only to stay in the army mine months? (The circum stance concerning which General Washington so earnestly expostulated with the Congress.) Will these dead-doing men, do you think, be in haste to cut off all the old, weather-beaten Englishmen? Otherwise they will not have made an end of them, before the time comes for their returning home! 5. “But I do not believe the American army is in this condition.” If you do not, I cannot help it. And you have no more right to be angry at me for believing it, than I at you for not believing it. Let each of us then, without resentment or bitterness, permit the other to think for himself. 6. “O, but the French will swallow us up.” They will as soon swallow up the sea. Pray, which way is it they are to come at us, unless they can fly through the air? It is certain our fleet, notwithstanding the shameless lies told to the contrary, is now everyway in a better condition than it ever was since England was a nation. And while we are indisputably masters at sea, what can the French do but gnash their teeth at us? “Nay, but Spain will join them.” That is by no means clear. They have not forgot the Havannah yet. But, if they do, we are well able to deal with them both; full as able as we were the last war. 7.

You cannot atone for the sins that are past. If you could leave off sin now, and live unblamable for the time to come, that would be no atonement for what is past. Nay, if you could live like an angel for a thousand years, that would not atone for one sin. But neither can you de this; you cannot leave off sin; it has the dominion over you. If all your past sins were now to be forgiven, you would immediately sin again; that is, unless your heart were cleansed; unless it were created anew. And who can do this? Who can bring a clean thing out of an unclean * Surely none but God. So you are utterly sinful, guilty, helpless! What can you do to be saved? 5. One thing is needful: “Believe in the Lord Jesus Christ, and thou shalt be saved !” Believe (not as the devils only, but) with that faith which is the gift of God, which is wrought in a poor, guilty, helpless sinner by the power of the Holy Ghost. See all thy sins on Jesus laid. God laid on him the iniquities of us all. He suffered once the just for the unjust. He bore our sins in his own body on the tree. He was wounded for thy sins; he was bruised for thy iniqui ties. “Behold the Lamb of God taking away the sin of the world !” taking away thy sins, even thine, and reconciling thee unto God the Father! “Look unto him and be thou saved !” If thou look unto Him by faith, if thou cleave to Him with thy whole heart, if thou receive Him both to atone, to teach, and to govern thee in all things, thou shalt be saved, thou art saved, both from the guilt, the punishment, and all the power of sin. Thou shalt have peace with God, and a peace in thy own soul, that passeth all understanding. Thy soul shall magnify the Lord, and thy spirit rejoice in God thy Saviour. The love of God shall be shed abroad in thy heart, enabling thee to trample sin under thy feet. And thou wilt then have an hope full of immortality. Thou wilt no longer be afraid to die, but rather long for the hour, having a desire to depart, and to be with Christ. 6.

6. This is the faith that worketh by love, the way that leadeth to the kingdom. Do you earnestly desire to walk therein? Then put away all hinderances. Beware of company: At the peril of your soul, keep from those who neither know nor seek God. Your old acquaintance are no acquaintance for you, unless they too acquaint themselves with God. Let them laugh at you, or say you are running mad. It is enough, if you have praise of God. Beware of strong drink. Touch it not, lest you should not know when to stop. You have no need of this to cheer your spirits; but of the peace and the love of God; beware of men that pretend to show you the way to heaven, and know it not themselves. There is no other name whereby you can be saved, but the name of our Lord Jesus Christ. And there is no other way whereby you can find the virtue of his name but by faith. Beware of Satan transformed into an angel of light, and telling you it is presumption to believe in Christ, as your Lord and your God, your wisdom and righteousness, sanctification and redemption. Believe in him with your whole heart. Cast your whole soul upon his love. Trust Him alone; love Him alone; fear Him alone; and cleave to Him alone; till He shall say to you, (as to the dying male factor of old,) “This day shalt thou be with me in paradise.”

The very foundation of Christianity is, that a man can merit nothing of God; that we are “justified freely by his grace, through the redemption that is in Jesus Christ;” not for any of our works or of our deservings, but by faith in the blood of the covenant. But the Papists hold, that a man may by his works merit or deserve eternal life; and that we are justified, not by faith in Christ alone, but by faith and works together. This doctrine strikes at the root of Christian faith, the only foundation of true religion. 6. Secondly. The doctrine of praying to saints, and worshipping of images. To the Virgin Mary they pray in these words: “O Mother of God, O Queen of heaven, command thy Son to have mercy upon us!” And, “The right use of images,” says the Council of Trent, “is to honour them, by bowing down before them.” (Sess. 25, pars 2.) This doctrine strikes at the root of that great command ment, (which the Papists call part of the first,) “Thou shalt not bow down to them, nor worship them,” that is, not any image whatsoever. It is gross, open, palpable idolatry, such as can neither be denied nor excused; and tends directly to destroy the love of God, which is indeed the first and great commandment. 7. Thirdly. The doctrine of persecution. This has been for many ages a favourite doctrine of the Church of Rome. And the Papists in general still maintain, that all heretics (that is, all who differ from them) ought to be compelled to receive what they call the true faith; to be forced into the Church, or out of the world. Now, this strikes at the root of, and utterly tears up, the second great commandment. It directly tends to bring in blind, bitter zeal; anger, hatred, malice, variance; every temper, word, and work that is just contrary to the loving our neighbour as ourselves. So plain it is, that these grand Popish doctrines of merit, idolatry, and persecution, by destroying both faith, and the love of God and of our neighbour, tend to banish true Christianity out of the world. 8.

3. A stranger to thy grace, Long have I labour'd, Lord, To 'stablish my own righteousness, And been what I abhorr'd. 4 Foe to the Popish boast, No merit was in me ! Yet in my works I put my trust, And not alone in thee. 5 For works that I had wrought I look'd to be forgiven, And by my virtuous tempers thought At last to purchase heaven. 6 Or if I needed still The help of grace divine, Thy merits should come in to fill The small defects of mine. 7 Alas! I knew not then, Thou only didst atone For all the sinful sons of men, And purge our guilt alone; 0 Didst shed thy blood to pay The all-sufficient price, And take the world's offence away By thy great sacrifice. 9 But O, my dying God, By thee convinced at last, My soul on that atoning blood, On that alone, I cast ! 10 I dare no longcr trust On aught I do, or feel, I}ut own, while humbled in the dust, My whole desert is hell. 11 My works of righteousness, I cast them all away : Me, Lord, thou frankly must release, For I have nought to pay. 12 Not one good word or thought I to thy merits join ; Dut gladly take the gift, unbought, Of righteousness divine. 13 My faith is all in thee, My only hope thou art; The pardon thou hast bought for me, Engrave it on my heart. 14 The blood by faith applied, O let it now take place; And speak me freely justified, And fully saved by grace. l For G 1 v E me, O thou jealous God, A wretch who on thy laws have trod, And robb'd thee of thy right; A sinner to myself unknown, 'Gainst thee I have transgress'd, and done This evil in thy sight. 2 My body I disdain'd to incline, Or worship at an idol's shrine, With gross idolatry; But O ! my soul hath baser proved, Honour'd, and fear'd, and served and loved The creature more than thee. 3 IAet the blind sons of Rome bow down To images of wood and stone; But I, with subtler art, Safe from the letter of thy word, My idols secretly adored, Set up within my heart. 4 But O!

No; not a moment. Arise, and call upon thy God. Call upon the Lamb, who taketh away the sins of the world, to take away thy sins. Surely he hath borne thy griefs, and carried thy sorrows | He was wounded for thy transgres sions, and bruised for thy iniquities. He hath paid the ransom for thy soul. Believe in him, and thou shalt be saved. Art thou a sinner? He came not to call the righteous, but sinners, to repentance. Art thou a lost, undone sinner? He came to seek and to save that which was lost. May He that gave himself for thee, give thee ears to hear, and a heart to understand, his love | So shalt thou also say, “The life I now live, I live by faith in the Son of God.” So shall the love of God be shed abroad in thy heart, and thou shalt rejoice with joy unspeakable. Thou shalt have the mind that was in Christ, and shalt so walk as he also walked; till, having fought the good fight, and finished thy course, thou receive the crown that fadeth not away !

He has all power to deliver us; and perhaps by ways we little think of. It was of the Lord that you did not come with me; you would have been sick, as I am. I am overdone with riding and preaching; indeed twice I preached in the fields. 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?

safe in the way of life, above Death, earth, and hell we rise; Me find, when perfected in love, Our long-sought paradise. ') that I now the rest might know, Believe, and enter in : Now, Saviour, now the power bestow, And let me cease from sin | Remove this hardness from my heart, This unbelief remove : To me the rest of faith impart, The sabbath of thy love. Come, O my Saviour, come away Into my soul descend! No longer from thy creature stay, My author and my end. The bliss thou hast for me prepared, No longer be delay'd : Come, my exceeding great reward, For whom I first was made. Come, Father, Son, and Holy Ghost, And seal me thine abode : Let all I am in thee be lost : Let all be lost in God! Can anything be more clear, than, (1.) That here also is as full and high a salvation as we have ever spoken of? (2.) That this is spoken of as receivable by mere faith, and as hindered only by unbelief? (3.) That this faith, and consequently the salvation which it brings, is spoken of as given in an instant? (4.) That it is supposed that instant may be now? that we need not stay another moment? that “now,” the very “now, is the accepted time? now is the day of” this full “ salvation?” And, Lastly, that, if any speak otherwise, he is the person that brings new doctrine among us? 15. About a year after, namely, in the year 1742, we published another volume of Hymns. The dispute being now at the height, we spoke upon the head more largely than ever before. Accordingly abundance of the hymns in this volume treat expressly on this subject. And so does the preface, which, as it is short, it may not be amiss to insert entire : “(1.) Perhaps the general prejudice against Christian perfection may chiefly arise from a misapprehension of the nature of it. We willingly allow, and continually declare, there is no such perfection in this life, as implies either a dispensa tion from doing good, and attending all the ordinances of God, V or a freedom from ignorance, mistake, temptation, and a thou sand infirmities necessarily connected with flesh and blood. “(2.) First.

“A. By silence, he might avoid many crosses, which will naturally and necessarily ensue, if he simply declare, even among believers, what God has wrought in his soul. If, there fore, such a one were to confer with flesh and blood, he would be entirely silent. But this could not be done with a clear conscience; for undoubtedly he ought to speak. Men do not light a candle to put it under a bushel; much less does the all-wise God. He does not raise such a monument of his power and love, to hide it from all mankind. Rather, he intends it as a general blessing to those who are simple of heart. He designs thereby, not barely the happiness of that individual person, but the animating and encouraging others to follow after the same blessing. His will is, ‘that many shall see it’ and rejoice, ‘and put their trust in the Lord.” Nor does anything under heaven more quicken the desires of those who are justified, than to converse with those whom they believe to have experienced a still higher salvation. This places that salvation full in their view, and increases their hunger and thirst after it; an advantage which must have been entirely lost, had the person so saved buried himself in silence. “Q. But is there no way to prevent these crosses which usually fall on those who speak of being thus saved? “A. It seems they cannot be prevented altogether, while so much of nature remains even in believers. But something might be done, if the Preacher in every place would, (1.) Talk freely with all who speak thus; and, (2) Labour to prevent the unjust or unkind treatment of those in favour of whom there is reasonable proof. “Q. What is reasonable proof? How may we certainly know one that is saved from all sin 2 “A. We cannot infallibly know one that is thus saved, (no, nor even one that is justified,) unless it should please God to endow us with the miraculous discernment of spirits. But we apprehend those would be sufficient proofs to any reasonable man, and such as would leave little room to doubt either the truth or depth of the work: (1.) If we had clear evidence of his exemplary behaviour for some time before this supposed change.

I endeavoured to pray, and could not. I went to Mrs. D., who prayed for me, and told me it was the death of nature. I opened the Bible, on, ‘The fearful and unbelieving shall have their part in the lake which burneth with fire and brimstone.’ I could not bear it. I opened again, on Mark xvi. 6, 7: ‘Be not affrighted; ye seek Jesus of Nazareth. Go your way; tell his disciples he goeth before you into Galilee; there ye shall see him.’ I was encouraged, and enabled to pray, believing I should see Jesus at home. I returned that night, and found Mrs. G. She prayed for me; and the Predestinarian had no plea, but, ‘Lord, thou art no respecter of persons.’ He proved he was not, by blessing me. I was in a moment enabled to lay hold on Jesus Christ, and found salvation by simple faith. He assured me, the Lord, the King, was in the midst of me, and that I should see evil no more. I now blessed Him who had visited and redeemed me, and was become my “wisdom, righteousness, sanctification, and redemption.” I saw Jesus altogether lovely; and knew he was mine in all his offices. And, glory be to Him, He now reigns in my heart without a rival. I find no will but his. I feel no pride; nor any affec tion but what is placed on Him. I know it is by faith Istand; and that watching unto prayer must be the guard of faith. I am happy in God this moment, and I believe for the next. I have often read the chapter you mention, (1 Cor. xiii.,) and compared my heart and life with it. In so doing, I feel my shortcomings, and the need I have of the atoning blood. Yet I dare not say, I do not feel a measure of the love there described, though I am not all I shall be. I desire to be lost in that ‘love which passeth knowledge.’ I see ‘the just shall live by faith;’ and unto me, who am less than the least of all saints, is this grace given.

You have always preached the strictest doctrine; and I loved to follow it. Do so still, whoever is pleased or displeased.’ He asked, “Do you now believe you are saved from sin 7” She said, ‘Yes; I have had no doubt of it for many months. That I ever had, was, because I did not abide in the faith. I now feel I have kept the faith; and perfect love casteth out all fear. As to you, the Lord promised me, your latter works should exceed your former, though I do not live to see it. I have been a great enthusiast, as they term it, these six months; but never lived so near the heart of Christ in my life. You, Sir, desire to comfort the hearts of hundreds by following that simplicity your soul loves.” “(9.) To one who had received the love of God under her prayer, she said, ‘I feel I have not followed a cunningly-devised fable; for I am as happy as I can live. Do you press on, and stop not short of the mark. To Miss M s she said, ‘Love Christ; he loves you. I believe I shall see you at the right hand of God: But as one star differs from another star in glory, so shall it be in the resurrection. I charge you, in the presence of God, meet me in that day all-glorious within. Avoid all conformity to the world. You are robbed of many of your privileges. I know I shall be found blameless. Do you labour to be found of him in peace, without spot.’ “(10.) Saturday morning, she prayed nearly as follows: ‘I know, my Lord, my life is prolonged only to do thy will. And though I should never eat or drink more,” (she had not swallowed anything for near eight-and-twenty hours,) ‘thy will be done. I am willing to be kept so a twelvemonth: Man liveth not by bread alone. I praise thee that there is not a shadow of complaining in our streets. In that sense we know not what sickness means. Indeed, Lord, neither life, nor death, nor things present, nor things to come, no, nor any creature, shall separate us from thy love one moment. Bless these, that there may be no lack in their souls. I believe there shall not.

love to God, without the least love to the creature, but in and for God, excluding all pride? love to man, excluding all envy, all jealousy, and rash judging? meekness, keeping the whole soul inviolably calm ? and temperance in all things? Deny that any ever came up to this, if you please; but do not say, all who are justified do. “Q. 24. But some who are newly justified do. What then will you say to these? “A. If they really do, I will say they are sanctified; saved from sin in that moment; and that they never need lose what God has given, or feel sin any more. “But certainly this is an exempt case. It is otherwise with the generality of those that are justified: They feel in themselves more or less pride, anger, self-will, a heart bent to backsliding. And, till they have gradually mortified these, they are not fully renewed in love. “Q. 25. But is not this the case of all that are justified ? Do they not gradually die to sin and grow in grace, till at, or perhaps a little before, death God perfects them in love? “A. I believe this is the case of most, but not all. God usually gives a considerable time for men to receive light, to grow in grace, to do and suffer his will, before they are either justified or sanctified; but he does not invariably adhere to this; sometimes he ‘cuts short his work: He does the work of many years in a few weeks; perhaps in a week, a day, an hour. He justifies or sanctifies both those who have done or suffered nothing, and who have not had time for a gradual growth either in light or grace. And ‘may he not do what he will with his own? Is thine eye evil, because he is good?” “It need not, therefore, be affirmed over and over, and proved by forty texts of Scripture, either that most men are perfected in love at last, that there is a gradual work of God in the soul, or that, generally speaking, it is a long time, even many years, before sin is destroyed.

“Some are wanting in temperance. They do not steadily use that kind and degree of food, which they know, or might know, would most conduce to the health, strength, and vigour of the body: Or they are not temperate in sleep; they do not rigorously adhere to what is best both for body and mind; otherwise they would constantly go to bed and rise early, and at a fixed hour: Or they sup late, which is neither good for body nor soul: Or they use neither fasting nor abstinence: Or they prefer (which are so many sorts of intemperance) that preaching, reading, or conversation, which gives them transient joy and comfort, before that which brings godly sorrow, or instruction in righteousness. Such joy is not sanctified; it doth not tend to, and terminate in, the crucifixion of the heart. Such faith doth not centre in God, but rather in itself. “So far all is plain. I believe you have faith, and love, and joy, and peace. Yet you who are particularly concerned know each for yourself, that you are wanting in the respects above-mentioned. You are wanting either in long-suffering, gentleness, or goodness; either in fidelity, meekness, or temperance. Let us not, then, on either hand, fight about words. In the thing we clearly agree. “You have not what I call perfection; if others will call it so, they may. However, hold fast what you have, and earnestly pray for what you have not. “Q. 29. Can those who are perfect grow in grace? “A. Undoubtedly they can; and that not only while they are in the body, but to all eternity. “Q. 30. Can they fall from it? “A. I am well assured they can; matter of fact puts this beyond dispute. Formerly we thought, one saved from sin could not fall; now we know the contrary. We are sur rounded with instances of those who lately experienced all that I mean by perfection. They had both the fruit of the Spirit, and the witness; but they have now lost both. Neither does any one stand by virtue of anything that is implied in the nature of the state. There is no such height or strength of holiness as it is impossible to fall from. If there be any that cannot fall, this wholly depends on the promise of God. “Q. 31.

This may steal upon you in a thousand forms, so that you cannot be too watchful against it. Take heed of everything, whether in principle or practice, which has any tendency thereto. Even that great truth, that “Christ is the end of the law, may betray us into it, if we do not consider that he has adopted every point of the moral law, and grafted it into the law of love. Beware of thinking, ‘Because I am filled with love, I need not have so much holiness. Because I pray always, therefore I need no set time for private prayer. Because I watch always, therefore I need no particular self-examination.’ Let us ‘magnify the law, the whole written word, ‘and make it honourable. Let this be our voice: “I prize thy com mandments above gold or precious stones. O what love have I unto thy law ! all the day long is my study in it. Beware of Antinomian books; particularly the works of Dr. Crisp and Mr. Saltmarsh. They contain many excellent things; and this makes them the more dangerous. O be warned in time : Do not play with fire. Do not put your hand on the hole of a cockatrice den. I entreat you, beware of bigotry. Let not your love or beneficence be confined to Methodists, so called, only; much less to that very small part of them who seem to be renewed in love; or to those who believe yours and their report. O make not this your Shibboleth ! Beware of stillness; ceasing in a wrong sense from your own works. To mention one instance out of many: “You have received,” says one, ‘a great blessing. But you began to talk of it, and to do this and that; so you lost it. You should have been still.” “Beware of self-indulgence; yea, and making a virtue of it, laughing at self-denial, and taking up the cross daily, at fasting or abstinence. Beware of censoriousness; thinking or calling them that anyways oppose you, whether in judgment or prac tice, blind, dead, fallen, or ‘enemies to the work. Once more, beware of Solifidianism; crying nothing but, ‘Believe, believe!’ and condemning those as ignorant or legal who speak in a more scriptural way.

Once more, beware of Solifidianism; crying nothing but, ‘Believe, believe!’ and condemning those as ignorant or legal who speak in a more scriptural way. At certain seasons, indeed, it may be right to &reat of nothing but repentance, or merely of faith, or altogether of holiness; but, in general, our call is to declare the whole counsel of God, and to prophesy according to the analogy of faith. The written word treats of the whole and every parti cular branch of righteousness, descending to its minutest branches; as to be sober, courteous, diligent, patient, to honour all men. So, likewise, the Holy Spirit works the same in our hearts, not merely creating desires after holiness in general, but strongly inclining us to every particular grace, leading us to every individual part of ‘whatsoever is lovely.’ And this with the greatest propriety: For as ‘by works faith is made perfect,” so the completing or destroying the work of faith, and enjoying the favour, or suffering the displeasure, of God, greatly depends on every single act of obedience or disobedience. “Q. 35. What is the Fourth? “A. Beware of sins of omission; lose no opportunity of doing good in any kind. Be zealous of good works; willingly omit no work, either of piety or mercy. Do all the good you possibly can to the bodies and souls of men. Particularly, ‘thou shalt in anywise reprove thy neighbour, and not suffer sin upon him. Be active. Give no place to indolence or sloth; give no occasion to say, ‘Ye are idle, ye are idle. Many will say so still; but let your whole spirit and behaviour refute the slander. Be always employed; lose no shred of time; gather up the fragments, that nothing be lost. And whatsoever thy hand findeth to do, do it with thy might. Be “slow to speak,’ and wary in speaking. ‘In a multitude of words there wanteth not sin.” Do not talk much; neither long at a time. Few can converse profitably above an hour. Keep at the utmost distance from pious chit-chat, from religious gossiping. “Q. 36. What is the Fifth P “A. Beware of desiring anything but God. Now you desire nothing else; every other desire is driven out; see that none enter again.

Brief Thoughts on Christian Perfection Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- SoME thoughts occurred to my mind this morning concern ing Christian perfection, and the manner and time of receiving it, which I believe may be useful to set down. 1. By perfection I mean the humble, gentle, patient love of God, and our neighbour, ruling our tempers, words, and actions. . I do not include an impossibility of falling from it, either in part or in whole. Therefore, I retract several expressions in our Hymns, which partly express, partly imply, such an impossibility. And I do not contend for the term sinless, though I do not object against it. 2. As to the manner. I believe this perfection is always wrought in the soul by a simple act of faith; consequently, in an instant. But I believe a gradual work, both preceding and following that instant. 3. As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before. I believe it is usually many years after justification; but that it may be within five years or five months after it, I know no conclusive argument to the contrary. If it must be many years after justification, I would be glad to know how many. Pretium quotus arroget annus * * And how many days or months, or even years, can any one allow to be between perfection and death? How far from justification must it be; and how near to death? LoNDoN, Jan. 27, 1767. *This quotation from Horace is thus translated by Boscawen : “How many years give sanction to our lines?”-EDIT.

Letter on Preaching Christ Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- LoNDoN, December 20, 1751. THE point you speak of in your letter of September 21 is of a very important nature. I have had many serious thoughts concerning it, particularly for some months last past; therefore, I was not willing to speak hastily or slightly of it, but rather delayed till I could consider it thoroughly. I mean by preaching the gospel, preaching the love of God to sinners, preaching the life, death, resurrection, and inter cession of Christ, with all the blessings which, in consequence thereof, are freely given to true believers. By preaching the law, I mean, explaining and enforcing the commands of Christ, briefly comprised in the Sermon on the Mount. Now, it is certain, preaching the gospel to penitent sinners “begets faith; ” that it “sustains and increases spiritual life in true believers.” Nay, sometimes it “teaches and guides” them that believe; yea, and “convinces them that believe not.” So far all are agreed. But what is the stated means of feeding and comforting believers? What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is?f Here they divide. Some think, preaching the law only; others, preaching the gospel only. I think, neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think, the right method of preaching is this: At our first beginning to preach at any place, after a general declaration of the love of God to sinners, and his willingness that they should be saved, to preach the law, in the strongest, the closest, the most searching manner possible; only intermix ing the gospel here and there, and showing it, as it were, afar off. After more and more persons are convinced of sin, we may mix more and more of the gospel, in order to “beget faith,” to raise into spiritual life those whom the law hath slain; but this is not to be done too hastily neither.

Thoughts on Salvation by Faith Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. It is now upwards of forty years since my brother and I were convinced of that important truth, which is the foundation of all real religion, that “by grace we are saved. through faith.” And as soon as we believed, we spoke; when we saw it ourselves, we immediately began declaring it to others. And, indeed, we could hardly speak of anything else, either in public or private. It shone upon our minds with so strong a light, that it was our constant theme. It was our daily subject, both in verse and prose; and we vehemently defended it against all mankind. 2. But in doing this we met with abundance of difficulty; we were assaulted and abused on every side. We were everywhere represented as mad dogs, and treated accordingly. We were stoned in the streets, and several times narrowly escaped with our lives. In sermons, newspapers, and pamphlets of all kinds, we were painted as unheard-of monsters. But this moved us not; we went on, by the help of God, testifying salvation by faith both to small and great, and not counting our lives dear unto ourselves, so we might finish our course with joy. 3. While we were thus employed, another storm arose from a quarter whence we least expected it. Some of our familiar friends declared open war against us for preaching salvation by works! This we could not in anywise under stand; we wondered what they meant. We utterly disavowed the charge; we denied it in the strongest terms. We declared, over and over, both in public and private, “We believe, and constantly preach, salvation by faith. Salvation by works is a doctrine we abhor; we neither preach nor believe it.” But it did not avail: Say what we would, the same charge was still repeated; and that not only when we were at a convenient distance, but even before our face. 4. At first we were inclined to think, that many who affirmed this, did not believe themselves; that it was merely a copy of their countenance, spoken ad movendam invidiam.* And could we have been fully persuaded of this, the difficulty would have been solved.

At first we were inclined to think, that many who affirmed this, did not believe themselves; that it was merely a copy of their countenance, spoken ad movendam invidiam.* And could we have been fully persuaded of this, the difficulty would have been solved. But we did not dare to give way to the thought : Whatever they might think or say of us, we could not but think they were upright men, and spoke according to their real sentiments. The wonder therefore remained, how they could impute to us a doctrine which our soul abhorred, and which we were continually opposing, and confuting with all our might. 5. I was in this perplexity when a thought shot across my mind, which solved the matter at once: “This is the key: Those that hold, “Every one is absolutely predestinated either to salvation or damnation, see no medium between salvation by works and salvation by absolute decrees.” It follows, *To excite ill-will.-EDIT. that whosoever denies salvation by absolute decrees, in so doing (according to their apprehension) asserts salvation by works. 6. And herein I verily believe they are right. As averse as I once was to the thought, upon further consideration, I allow there is, there can be, no medium. Either salvation is by absolute decree, or it is (in a scriptural sense) by works. Yea, this I will proclaim on the house-top,-there is no medium between these. You must either assert unconditional decrees, or (in a sound sense) salvation by works. 7. This deserves a fuller examination: Let us consider it more attentively. If the salvation of every man that ever was, is, or shall be, finally saved, depends wholly and solely upon an absolute, irresistible, unchangeable decree of God, without any regard either to faith or works foreseen, then it is not, in any sense, by works. But neither is it by faith: For unconditional decree excludes faith as well as works; since, if it is either by faith or works foreseen, it is not by unconditional decree. Therefore, salvation by absolute decree excludes both one and the other; and, consequently, upon this supposition, salvation is neither by faith nor by works. 8.

8. If, on the other hand, we deny all absolute decrees, and admit only the conditional one, (the same which our blessed Lord hath revealed,) “He that believeth shall be saved;” we must, according to their apprehension, assert salvation by works. We must do this, (in a sound sense of the expression,) if we believe the Bible. For seeing no faith avails, but that “which worketh by love,” which produces both inward and outward good works, to affirm, No man is finally saved without this, is, in effect, to affirm, No man is finally saved without works. It is plain, then, if we affirm, No man is saved by an absolute, unconditional decree, but only by a conditional one; we must expect, all who hold unconditional decrees will say, we teach salvation by works. 9. Let none, therefore, who hold universal redemption be surprised at being charged with this. Let us deny it no more; let us frankly and fairly meet those who advance it upon their own ground. If they charge you with holding salvation by works, answer plainly, “In your sense, I do; for I deny that our final salvation depends upon any absolute, unconditional decree. If, therefore, there be no medium, I do hold salvation by works. But observe: In allowing this, I allow no more than that I am no Calvinist. So that, by my making you this concession, you gain--just nothing.” 10. I am therefore still consistent with myself, as well as consistent with the Bible. I still hold, (as I have done above these forty years,) that “by grace we are saved through faith;” yet so as not to contradict that other expression of the same Apostle, “Without holiness no man shall see the Lord.” Meantime, those who maintain absolute predestina tion, who hold decrees that have no condition at all, cannot be consistent with themselves, unless they deny salvation by faith, as well as salvation by works. For, if only “he that believeth shall be saved,” then is faith a condition of salva tion; and God hath decreed, from all eternity, that it should be such. But if the decree admit of any condition, it is mot an unconditional decree.

But if the decree admit of any condition, it is mot an unconditional decree. Either, therefore, you must renounce your unconditional decrees, or deny that faith is the condition of salvation; or (which is just the same thing) affirm, that a man may be saved without either faith or works. 11. And I am consistent with myself, as well as with the Bible, when I affirm, that none shall be finally saved by any “faith” but that “which worketh by love,” both inward and outward holiness. I fear, many of them that hold uncon ditional decrees are not sensible of this. For they seriously believe themselves to be in the high road to salvation, though they are far from inward (if not outward) holiness. They have not “put on humbleness of mind, bowels of mercy, brotherly-kindness.” They have no gentleness, no meekness, no longsuffering; so far are they from the “love that endureth all things.” They are under the power of sin; of evil-surmising; of anger; yea, of outward sin. For they scruple mot to say to their brother, “Thou fool!” They not only, on a slight provocation, make no scruple of rendering evil for evil, of returning railing for railing; but they bring railing accusations unprovoked; they pour out floods of the lowest, basest invectives. And yet they are within the decree I instance in the two late publications of Mr. Rowland Hill. “O,” says Mr. Hill, “but Mr. Wesley is a wicked man.” What then? Is he more wicked than him that disputed with Michael about the body of Moses? How, then, durst he bring a railing accusation against a man, when an archangel durst not bring one against the devil? O fight, fight for an unconditional decree For if there be any condition, how can you be saved ?

4. July was two years I began to observe that abundance of the people of London, with whom I conversed, laboured under the same, and many other, paralytic disorders, and that in a much higher degree; insomuch that some of their nerves were quite unstrung; their bodily strength quite decayed, and they could not go through their daily labour. I inquired, “Are you not a hard drinker?” and was answered by one and another, and another, “No, indeed, Sir, not I; I drink scarce anything but a little tea, morning and night.” I immediately remembered my own case; and, after weighing the matter throughly, easily gathered from many concurring circumstances, that it was the same case with them. 5. I considered, “What an advantage would it be to these poor enfeebled people, if they would leave off what so manifestly impairs their health, and thereby hurts their business also ! Is there nothing equally cheap which they could use? Yes, surely; and cheaper too. If they used English herbs in its stead, (which would cost either nothing, or what is next to nothing,) with the same bread, butter, and milk, they would save just the price of the tea. And hereby they might not only lessen their pain, but in some degree their poverty too; for they would be able to work (as well as to save) considerably more than they can do now. And by this means, if they are in debt, they might be more just, paying away what they either earned or saved. If they are not in debt, they might be more merciful, giving it away to them that want.” 6. I considered farther: “What an advantage might this be, particularly in such a body of men as those are who are united together in these societies, who are both so numerous and so poor ! How much might be saved in so numerous a body, even in this single article of expense ! And how greatly is all that can possibly be saved, in every article, wanted daily by those who have not even food convenient for them l” 7.

(6.) Try ten or twelve other English herbs. (7.) Try foltron, a mixture of herbs to be had at many grocers’, far healthier, as well as cheaper, than tea. (8.) Try cocoa. If, after having tried each of these for a week or ten days, you find none of them will agree with your constitution, then use (weak green) tea again; but at the same time know, that your having used it so long has brought you near the chambers of death. 17. II. “I do not know,” says another, “but tea may hurt me; but there is nothing saved by leaving it off; for I am sure other things cost full as much.” I pray, what other things? Sack-and-sugar costs more; and so do ragouts, or pheasants, or ortolans. But what is this to the point? We do not say, All things are cheaper: But any of the things above mentioned are; at least, if prudently managed. Therefore, if you really desire to save what you can, you will drink tea no more. 18. “Well, I do not design to buy any more myself; but where others drink it, there is nothing saved by my abstaining.” I answer, First, Yes, something is saved, though but little; especially if you tell them before, “I shall not drink tea.” And many a little you know, put together, will make a great sum. Secondly, If the whole saved were ever so little, if it were but two mites, when you save this for God, and your brethren’s sake, it is much. Thirdly, Your example in saving a little now, may occasion the saving of more by and by. Fourthly, It is not a little advantage which you may reap, even now, to your own soul; by habituating yourself not to be ashamed of being singular in a good thing; by taking up your cross, and denying yourself even in so small an instance, and by accustoming yourself to act on rational grounds, whether in a little matter or a great. 19. “But what is saved will be no better employed.” Do you say this with regard to yourself, or others? If with regard to yourself, it will be your fault if you do not employ it better.

Hymn II Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Jesus, my Jesus, hear, And bid the sinner hope, Guilty and trembling I draw near, But dare not give thee up: For this alone I live, A poor backslider I, Thy forfeit mercy to retrieve, Or at thy feet to die. O 'tis a bitter thing From Jesus to depart, This is, O death, thy only sting, I feel it in my heart; I bear my guilty load, My foolishness I mourn, I have forsook the living God; O how shall I return! O Jesu! Full of grace, To thee I make my moan, Let me again behold thy face, Call home thy banish'd one, Again my pardon seal, Again my soul restore, And freely my backslidings heal, And bid me sin no more. Wilt thou not bid me rise? Speak; and my soul shall live; Forgive, my gasping spirit cries, Abundantly forgive: Where sin hath most increas'd, Let grace much more abound, Let me from all my bonds releas'd Again in thee be found. What shall I say to move The pity of my Lord? Dost thou not still delight to love Me of thine own accord? For thine own mercy's sake Relieve my wretchedness, And O! My pardon give me back, And give me back my peace. Again thy love reveal, Restore that inward heaven, O grant me once again to feel Thro' faith my sins forgiven; Thy utmost mercy shew, Say to my drooping soul, In peace, and full assurance go, Thy faith hath made thee whole.

Hymn II Source: Hymns on God's Everlasting Love (1742) Author: Charles Wesley --- Jesus, my Jesus, hear, And bid the sinner hope, Guilty and trembling I draw near, But dare not give thee up: For this alone I live, A poor backslider I, Thy forfeit mercy to retrieve, Or at thy feet to die. O 'tis a bitter thing From Jesus to depart, This is, O death, thy only sting, I feel it in my heart; I bear my guilty load, My foolishness I mourn, I have forsook the living God; O how shall I return! O Jesu! Full of grace, To thee I make my moan, Let me again behold thy face, Call home thy banish'd one, Again my pardon seal, Again my soul restore, And freely my backslidings heal, And bid me sin no more. Wilt thou not bid me rise? Speak; and my soul shall live; Forgive, my gasping spirit cries, Abundantly forgive: Where sin hath most increas'd, Let grace much more abound, Let me from all my bonds releas'd Again in thee be found. What shall I say to move The pity of my Lord? Dost thou not still delight to love Me of thine own accord? For thine own mercy's sake Relieve my wretchedness, And O! My pardon give me back, And give me back my peace. Again thy love reveal, Restore that inward heaven, O grant me once again to feel Thro' faith my sins forgiven; Thy utmost mercy shew, Say to my drooping soul, In peace, and full assurance go, Thy faith hath made thee whole.

I should have writ before now had I not had an unlucky cut across my thumb, which almost jointed it, but is now pretty well cured. I hope you will excuse my writing so ill, which I can't easily help, as being obliged to get done as soon as I can; and that you will remember my love to my sisters and brother, and my services to as many as ask after me. I should be exceeding glad to keep a correspondence with my sister Emly, [Emilia. She was eleven years older than John. She thanks him on April 7, 1725, for 'dispatching so speedily the business I desired you to do' (Stevenson's Memorials of the Wesley Family, p.262).] if she were willing, for I believe I have not heard from her since I was at Oxford. I have writ once or twice to my sister Suky too, but have not had an answer, either from her or my sister Hetty, from whom I have more than once desired the Poem of the Dog. I should be glad to hear how things go at Wroot, which I now reflect on with more pleasure than Epworth; so true it is, at least in me, that the persons not the place make home so pleasant. You said something of it in your last letter, which I wish could come to pass; but I am afraid I flattered myself too soon. It is well my paper will hold no more, or I don't know when I should have. done, but the scantiness of that obliges me to conclude with begging yours and my father's blessing on Your dutiful Son. To his Mother CH. CH., OXON, December 18, 1724. DEAR MOTHER--I am very glad to hear you are all well at home, as we are here, the small-pox, which raged so much a little while ago, being now almost quite over. [See letter of Sept. 23, 1723.] Only one gentleman of our College had it, who is now recovered, so that the others who feared it are freed at last from their apprehensions.

I have not lately heard from Westminster; but Mr. Sherman, who did, assured me that my brothers and sister there were very well. He has given me one or two books lately, of which one is Godfrey of Bulloigne. [A translation (probably by Edward Fairfax) of Tasso's Jerusalem Delivered, of which an octavo edition was published in 1687.] We have still very warm weather at Oxford; and a gentleman, now in the room with me, says that several of the flowers in his father's garden, who lives in town, are blown as if it were spring. The story of which I said something in my last [See letter of Sept. 23, 1723] was, as I believe I told you before, transacted a little before King James's abdication. The Bishop of Raphoe, one of the principal actors in it, was then pretty old, but never reckoned superstitious or easy to be imposed upon. From him it came to Mr. Span, Vicar-General of Ireland, and was by him related to Mr. Harrison, a clergyman, in the hearing of his son, who told it me.

1725 To his Mother [1] OXON, May 28, 1725. DEAR MOTHER, -- My brother Charles, I remember, about a month or two since, was bemoaning himself, because my brother and I were to go into the country, and he was to be left behind. But now I hope he has no reason 'to complain, since he had the good fortune to go down in my stead. It was indeed very reasonable that he should, since he had never been at Wroot before, and I have; besides that, my father might probably think it would be an hindrance to my taking Orders, which he designed I should do on Trinity Sunday. But I believe that would have been no impediment to my journey, since I might have taken Bugden [Buckden] in Huntingdonshire, where Bishop Reynolds. ordained, in my way; and by that means I might have saved the two guineas which I am told will be the charge of Letters Dimissory.

DEAR MOTHER--I am very much surprised at my sister's behavior towards my brother Charles, [Mrs. Samuel Wesley, jun., had evidently been vexed with Charles at Wroot. She had been a kind friend to John when he was at Charterhouse, and she was a young wife at Westminster. Charles told his brother in 1727 that he had cautioned Hetty “never to contraict my sister, whom she knows,’ and who. had been very kind to her (Stevenson's Wesley Family, p. 304).] and wish it is not in some measure of his own procuring. She was always, as far as I could perceive, apt to resent an affront, and I am afraid some reflection or other upon her, of which I have formerly heard him make several, has by accident come to her knowledge. If so, I don't at all wonder at anything which might follow; for though I believe she does not want piety, I am not of opinion she abounds in charity; having observed her sometimes to retaliate with great bitterness, on imagined contempt or slighting expression. She has always been particularly civil to me, ever since I was fifteen or sixteen years old; nor do I ever remember to have received an ill word from her, even to the time of her last being at Oxford. We had then a pretty deal of talk together, frequently by ourselves, and sometimes about my brother Charles, and I don't know that she once intimated anything to his disadvantage, so that either she must be a very skilful dissembler or the misunderstanding between them has took its rise very lately.

I take the more notice of this last sentence, because it seems to contradict his own words in the next section, where he says that by the Lord's Supper all the members are united to one another and to Christ the head: the Holy Ghost confers on us the graces we pray for, and our souls receive into them the seeds of an immortal nature. Now, surely these graces are not of so little force, as that we can't perceive whether we have them or no; and if we dwell in Christ, and Christ in us, which He will not do till we are regenerate, certainly we must be sensible of it. If his opinion be true, I must own I have always been in a great error; for I imagined that when I communicated worthily, i.e. with faith, humility, and thankfulness, my preceding sins were ipso facto forgiven me. I mean, so forgiven that, unless I fell into them again, I might be secure of their ever rising in judgment against me at least in the other world. But if we can never have any certainty of our being in a state of salvation, good reason it is that every moment should be spent not in joy but fear and trembling; and then undoubtedly in this life WE ARE of all men most miserable! God deliver us from such a fearful expectation as this! Humility is undoubtedly necessary to salvation; and if all these things are essential to humility, who can be humble, who can be saved Your blessing and advice will much oblige and I hope improve Your dutiful Son. To his Mother OXON, July 29, 1725 DEAR MOTHER, -- I must in the first place beg you to excuse my writing so small, since I shall not otherwise have time to make an end before the post goes out; as I am not sure I shall, whether I make haste or no.

We have so invincible an attachment to truth already perceived, that it is impossible for us to disbelieve it. A distinct perception commands our assent, and the will is under a moral necessity of yielding to it. It is not, therefore, in every case a matter of choice whether we will believe ourselves worse than our neighbor or no; since we may distinctly perceive the truth of this proposition, He is worse than me; and then the judgment is not free. One, for instance, who is in company with a free-thinker, or other person signally debauched in faith and practice, can't avoid knowing himself to be the better of the two; these' propositions extorting our assent, --An Atheist is worse than a Believer; A man who endeavors to please God is better than he who defies Him. If a true knowledge of God be necessary to absolute humility, a true knowledge of our neighbor should be necessary to comparative. But to judge oneself the worst of all men implies a want of such knowledge. No knowledge can be, where there is not certain evidence; which we have not, whether we compare ourselves with acquaintance or strangers. In the one case we have only imperfect evidence, unless we can see through the heart and reins; in the other we have none at all. So that the best can be said of us in this particular, allowing the truth of the premises, is that we have been in a pious error, if at least we may yield so great a point to free-thinkers as to own any part of piety to be grounded on a mistake. Again, this kind of humility can never be well-pleasing to God, since it does not flow from faith, without which it impossible to please Him. Faith is a species of belief, and belief is defined 'an assent to a proposition upon rational grounds.' Without rational grounds there is therefore no belief, and consequently no faith.

That we can never be so certain of the pardon of our sins as to be assured they will never rise up against us, I firmly believe. We know that they will infallibly do so if ever we apostatize, and I am not satisfied what evidence there can be, of our final perseverance till we have finished our course. But I am persuaded we may know if we are now in a state of salvation, since that is expressly promised in the Holy Scriptures to our sincere endeavors, and we are surely able to judge of our own sincerity. As I understand faith to be an assent to any truth upon rational grounds, I don't think it possible without perjury to swear I believe anything, unless I have rational grounds for my persuasion. Now, that which contradicts reason can’t be said to stand on rational grounds; and such undoubtedly is every proposition which is incompatible with the Divine Justice or Mercy. I can therefore never say I believe such a proposition, since 'tis impossible to assent upon reasonable evidence where it is not in being. What, then, shall I say of Predestination An everlasting purpose of God to deliver some from damnation does, I suppose, exclude all from that deliverance who are not chosen. And if it was inevitably decreed from eternity that such a determinate part of mankind should be saved, and none beside them, a vast majority of the world were only born to eternal death, without so much as a possibility of avoiding it. How is this consistent with either the Divine Justice or Mercy Is it merciful to ordain a creature to everlasting misery Is it just to punish man for crimes which he could not but commit How is man, if necessarily determined to one way of acting, a free agent To lie under either a physical or a moral necessity is entirely repugnant to human liberty. But that God should be the author of sin and injustice (which must, I think, be the consequence of maintaining this opinion) is a contradiction to the clearest ideas we have of the divine nature and perfections.

I call faith an assent upon rational grounds, because I hold divine testimony to be the most reasonable of all evidence whatever. Faith must necessarily at length be resolved into reason. God is true; therefore what He says is true. He hath said this; therefore this is true. When any one can bring me more reasonable propositions than these, I am ready to assent to them: till then, it will be highly unreasonable to change my opinion. I used to think that the difficulty of Predestination might be solved by supposing that it was indeed decreed from eternity that a remnant should be elected, but that it was in every man's power to be of that remnant. But the words of our Article will not bear that sense. I see no other way but to allow that some may be saved who were not always of the number of the elected. Your sentiments on this point, especially where I am in an error, will much oblige and I hope improve Your dutiful Son. To his Mother [3] CHRIST CHURCH, November 22, 1725.

DEAR MOTHER,--I must beg leave to assure you that before I received yours I was fully convinced of two things,-first, that Mr. Berkeley's [George Berkeley, D.D. (1685-1753), Bishop of Cloyne 1734. He published his Three Dialogues between Hylas and Philonous in 1713. The reference is to the early part of the Second Dialogue.] notion, which at first sight appeared very plausible--as, indeed, an ingenious disputant will make almost anything appear--was utterly groundless; and that he either advanced a palpable falsehood, or said nothing at all: and, secondly, that I had been under a mistake in adhering to that definition of Faith which Dr. Fiddes [Richard Fiddes (1671--July 8, 1725). A critical account of him is given by Hearne in his diary for July 15 of this year. He was author of A Body of Divinity (2 vols. folio, 1718-20) and other works. He and his school defined faith as 'an assent to a proposition on reasonable (or rational) grounds.'] sets down as the only true one. Mr. Berkeley's reasons on a second reading I found to be mere fallacy, though very artfully disguised. From one or two you may easily judge of what kind his other arguments are. He introduces Hylas charging Philonous with skepticism for denying the existence of sensible things: to which Philonous replies that, if denying the existence of sensible things constitute a skeptic, he will prove those to be such who assert sensible things to be material; for if all sensible things are material, then, if it be proved that nothing material exists, it will follow that no sensible thing exists; and that nothing material can exist he undertakes to demonstrate. Matter, says he (by which you must mean something sensible, or rise how came you to know of it), you define a solid extended substance, the existence of which is exterior to the mind and does in no ways depend on its being perceived; but if it appear that no sensible thing is exterior to the mind, your supposition of a sensible substance independent on it is a plain inconsistency.

Fiddes' definition of faith I perceived on reflection to trespass against the very first law of defining, as not being adequate to the thing defined, which is but a part of the definition. An assent grounded both on testimony and reason takes in science as well as faith, which is on all hands allowed to be distinct from it. I am, therefore, at length come over entirely to your opinion, that saving faith (including practice) is an assent to what God has revealed because He has revealed it and not because the truth of it may be evinced by reason. Affairs in Poland grow worse and worse. Instead of answering the remonstrances from the Protestant Powers, the Poles remonstrate themselves against their listing troops and meddling with what does not concern them. It seems above fifty schools and near as many churches have been taken from the Protestants in Poland and Lithuania since the treaty of Oliva; so that the guarantees of it would have had reason to interpose though the persecution at Thorn had never happened. [See letter of July 29, 1725.] The late Bishop of Chester [Francis Gastrell (1662-1725), Bishop of Chester x 7x4-25,and Canon of Christ Church. Hearne, recording his death (Nov. 1725), describes him as 'the very best of the bishops excepting Dr. Hooker of Bath, and had many excenent qualities, among some bad ones.' He was educated at Westminster School. John Wesley went to his funeral, and his Diary says, ' Made a copy of alcaicks on Bishop Gastrell.’ Samuel Wesley, jun., included a glowing eulogy of him in his Poems of 1736 (p: 125). Samuel Peploe 'succeeded him as Bishop. See letter of Sept. 23, 1723,n.] was buried on Friday last, five days alter his death, which was occasioned by the dead palsy and gout in the head and stomach; he was in the sixty-third year of his age. 'Tis said he will be succeeded either by Dr. Foulkes [Peter Foulkes (1676-1747), Canon and Sub-Dean of Exeter.] or Dr. Ganner, Chancellor of Norwich, one whom all parties speak well of. I have only time to beg yours and my father's blessing on Your dutiful Son. Pray remember .me to my sisters, who, I hope, are well. If I knew when my sister Emly would be at home, I would write. November 23.

1726 To his Brother Samuel [March 21, 1726] DEAR BROTHER,--I should of certainly have writ you word my success on Friday (all Thursday I was detained at Lincoln [The day of his election as Fellow of Lincoln College. On 'Lincoln College and its Fellows,' see John Wesley, by J. H. Overton (Rector of Lincoln), pp. 16-19. 'There would be at least a tradition of learning and piety about the College when Wesley was elected. Wesley's own incidental remarks fully bear out this theory.... He "seems to have made an equally good impression upon his brother Fellows."' A letter from one of them, Lewis Fenton, shows how he was welcomed (Whitehead's Life of Wesley, i. 414).]), but that I thought it more advisable, since I had promised to send some verses in a. few days, to do both in the same letter. I am at the same time to ask pardon for letting anything prevent my doing the first sooner; and to return you my sincere and hearty thanks, as well for your past kindness, as for the fresh instance of it you now give me, in the pains you take to qualify me for the enjoyment of that success, which I owe chiefly, not to say wholly, to your interest. I am the more ready to profess my gratitude now, because I may do so with less appearance of design than formerly; -- of any other design, I hope, than of showing myself sensible of the obligation; and that, in this respect at least, I am not unworthy of it. I have not yet been able to meet with one or two gentlemen, from whom I am in hopes of getting two or three copies of verses. The most tolerable of my own, if any such there were, you probably received already from Mr. Leyborn. [See letters of June 18, 1725, and April 4, 1725.] Some of those that I had besides I have sent here, and shall be very glad if they are capable of being so corrected as to be of any service to you. The cruel Queen of fierce des'tres, While youth and wine assistants prove, Renews my long-neglected fires And melts again my mind to love. On blooming Glycera I gaze, By too resistless force opprest; With fond delight my eye surveys The spotless marble of her breast. In vain I strive to break my chain;

Whence Virtue meets its just reward. Though sweeter sounds adorned thy tongue Than Thracian Orpheus whilom played, When list'ning to the morning song Each tree bowed down its leafy head, Never I ah, never from the gloom Of unrelenting Pluto's sway Could the thin shade again resume Its ancient tenement of clay. Indulgent Patience! heav'n-born guest! Thy healing wings around display: Thou gently calm'st the stormy breast And driv'st the tyrant Grief away. Corroding Care and eating Pain By just degrees thy influence own; And lovely lasting Peace again Resumes her long-deserted throne. To his Brother Samuel LINCOLN COLLEGE, OXON, April 4, 1726 DEAR BROTHER,--I should have written long before now, had not a gentleman of Exeter made me put it off from day to day, in hopes of getting some little poems of his, which he promised to write out for me. Yesterday I saw them, though not much to my satisfaction, as being all on very wrong subjects, and run chiefly on the romantic notions of love and gallantry. I have transcribed one which is much shorter than any of the rest, and am promised by to-morrow night, -if that will do me any service, another of a more serious nature. I believe I have given Mr. Leyborn at different times five or six short copies of verses: the latest were a translation of part of the Second Georgic and an imitation of the 65th. Psalm. If he has lost them, as it is likely he has in so long a time, I can write them over in less than an hour, and send them by the post. My father, very unexpectedly a week ago, sent me in a letter a bill on Dr. Morley [John Morley, Rector of Lincoln College 1719-31. He held the living of Scotton, near Gainsborough. See Journal, iii. 511; and letter of Dec. 11, 1730.] for twelve pounds, which he had paid to the Rector's use at Gainsborough; so that, now several of my debts are paid and the expenses of my treat defrayed, I have above ten pounds remaining; and if I could have leave to stay in the country till my College allowance commences, this money would abundantly suffice me till then.

Mr. Le Hunte [William Le Hunte: matriculated, Christ Church, 1710, age 17; Proctor 1724, Vicar of Kidderminster I729, Rector of Oxhill 1731. He contributed a set of verses to the Carmina Quadragesimalia, or Lent Verses, vol. i. 1723, p. 79 (Wordsworth, University Life, pp. 309, 312).] and Mr. Sherman send their service.--I am Your loving Brother. I believe I could put off two or three more receipts if I had them. Pray my love to my brother and sister. On Friday St. Peter's Church in the Baily was beaten down by the fall of the steeple. Saturday morning a chandler here murdered two men and wounded a third; in the evening a fire broke out at the Mitre, but was stopped in a few hours. To his Brother Samuel LINCOLN COLLEGE, December 5, 1726, DEAR BROTHER,--I return you thanks for your favorable judgment on my sermon, and for the alterations you direct me to make in it; yet, in order to be still better informed, I take the liberty to make some objections to some of them, in one or two of which I believe you misunderstood me. I. The reasons why I conceive the Samaritans to have been idolaters are, first, because our Savior says of them, ' Ye worship ye know not what '; which seems to refer plainly to the object of their worship: and, secondly, because the old inhabitants of Samaria, who succeeded the Israelites, were undoubtedly so; and I never heard that they were much amended in after-times, -- ‘These nations feared the Lord, and served their graven images, both their children and their children's children' (2 Kings xvii. 41). II. Were the Jews obliged to love wicked men And is not our commandment extended to some cases to which theirs did not reach to the excluding some instances of revenge, which were indulged to them

Without some proceedings of this kind, I cannot imagine or guess how you come to be so displeased at me: why, alter I have over and over desired that my past miscarriages might be forgotten, your language still shows them to be fresh in your memory; to what end, since it does not appear that different expressions would not do as well, you give me in every one of your letters one or more of those taunting sentences, 'It would have been fair enough ad hominem,' ' I hope 'tis not only pro forma that you labor.' I do believe you are yet my affectionate friend; but very much fear you will not be so long, if everything I say has so strange a construction put upon it.

DEAR MOTHER, -- One advantage at least my degree has given me: I am now at liberty, and shall be in a great measure for some time, to choose my own employment; and as I believe I know my own deficiencies best and which of them are most necessary to be supplied, I hope my time will turn to somewhat better account than when it was not so much in my own disposal. On Saturday next I propose beginning an entirely different life, with relation to the management of my expenses, from what I have hitherto done. I expect then to receive a sum of money, [Probably from his Fellowship, at which time he may have received some allowance. See letter of Dec. 6, 1726.] and intend immediately to call in all my creditors' bills (that they may not grow by lying by, as it sometimes happens), and from that time forward to trust no man, of what sort or trade so ever, so far as to let him trust me. Dear mother, I speak what I know: my being little and weak, whereas had it not been for a strange concurrence of accidents (so called in the language of men) I should very probably have been just the reverse, I can easily account for; 'I can readily trace the wisdom and mercy of Providence in allotting me these imperfections. (Though what if I could not since, while I look through a glass, I can only expect to see darkly.) But here the difficulty was likely to lie: Why would Infinite Goodness permit me to contract an habit of sin, even before I knew it to be sinful, which has been a thorn in my side almost ever since ‘How can I skill of these Thy ways' so well, that I am verily persuaded, had it not been for that sinful habit, I had scarce ever acquired any degree of any virtuous one ['How can I skill of these Thy ways ' is adapted from George Herbert's The Temple, ' Justice.' See Wesley's edition, 1773, P. 19. The poem begins: ‘I cannot skill of these Thy ways,’ and ends ‘I cannot skill of these my ways.’] Is not this the finger of God Surely none else could have extracted so much good from evil! surely it was mercy not to hear my prayer!

1730 To his Mother LINCOLN COLLEGE, February 28, 1730. DEAR MOTHER, -- Two things in Bishop Taylor [Taylor's Rules and Exercises of Holy Living, chap. iv., Of Christian Hope. The five acts of Hope: Means of Hope, and Remedies against Despair (ed. of 1700), pp. 191-5. See letter of June 18, 1725.] I have been often thinking of since I writ last; one of which I like exceedingly, and the other not. That I dislike is his account of Hope, of which he speaks thus: 'Faith believes the revelations, Hope expects His promises; Faith gives our understandings to God, Hope our passions and affections; Faith is opposed to infidelity, Hope to despair.' In another place his words are: ' Faith differs from Hope in the extension of its object and the intension of its degree; Faith belongs to all things revealed, Hope only to things that are good, future, and concerning ourselves.' Now, to pass over less material points, doesn't this general objection seem to be against him, that he makes Hope a part or species of Faith, and consequently contained in it, as is every part in its whole Whereas, had it been so, St. Paul would have broken that universally received rule, never to set things in contradistinction to each other one of which is contained in the other. May we not, therefore, well infer that, whatever Hope is, it is certainly distinct from Faith as well as Charity, since one who, we know, understood the rules of speaking, contradistinguishes it from both

As Faith is distinguished from other species of assent, from Knowledge particularly, by the difference of the evidence it is built on, may we not find the same foundation for distinguishing Hope from Faith as well as from Knowledge Is not the evidence on which we build it less simple than that of Faith, and less demonstrative than the arguments that create Knowledge It seems to have one of its feet fixed on the Word of God, the other on our opinion of our own sincerity, and so to be a persuasion that we shall enjoy the good things of God, grounded on His promises made to sincere Christians, and on an opinion that we are sincere Christians ourselves. Agreeably to this, Bishop Taylor himself says in his Rules for Dying: ' We are to be curious of our duty and confident of the article of remission of sins, and the conclusion of those promises will be that we shall be full of hopes of a prosperous resurrection.' Every one, therefore, who inquires into the grounds of his own hope reasons in this manner: If God be true, and I am sincere, then I am to hope. But God is true, and I am sincere (there is the pinch): Therefore I am to hope.

What I so much like is his account of the pardon of sins, which is the clearest I ever met with: ' Pardon of sins in the gospel is sanctification. Christ came to take away our sins, by turning every one of us from our iniquities (Acts iii. 26). And there is not in the nature of the thing any expectation of pardon, or sign or signification of it, but so far as the thing itself discovers itself. As we hate sin, grow in grace, and arrive' at the state of holiness, which is also a state of repentance and imperfection, but yet of sincerity of heart and diligent endeavor; in the same degree we are to judge concerning the forgiveness of sins. For, indeed, that is the evangelical forgiveness, and it signifies our pardon, because it effects it, or rather it is in the nature of the thing, so that we are to inquire into no hidden records. Forgiveness of sins is not a secret sentence, a word, or a record, but it is a state of change effected upon us; and upon ourselves we are to look for it, to read it and understand it.' [Holy Dying, chap. v. sect. 5.] In all this he appears to steer in the middle road exactly, to give assurance of pardon to the penitent, but to no one else. Yesterday I had the offer of another curacy, [The curacy eight miles from Oxford. Was this Stanton Harcourt Cary's Survey of England and Wales, 1784, shows the distance from Oxford to be eight miles by curving road, about seven direct. Richard Green, in John Wesley the Evangelist, p. 86, says it is 'probably Stanton Harcourt.'] to continue a quarter or half a year, which I accepted with all my heart. The salary is thirty pounds a year, the church eight miles from Oxford; seven of which are, winter and summer, the best road in the country. So now I needn't sell my home, since it is at least as cheap to keep one as to hire one every week.

Thus far I believe we are all agreed; but in what follows we are not: for (1) as to the end of my being, I lay it down for a rule that I can't be too happy or therefore holy; and infer thence that the more steadily I keep my eye upon the prize of our high calling the better, and the more of my thoughts and words and actions are directly pointed at the attainment of it. (2) As to the instituted means, I likewise lay it down for a rule that as ' none teach like God,' so there are none like them; and consequently that I am to use them every time I may, and with all the exactness I can. As to prudential means, I believe this rule holds--of things indifferent in themselves, whatever hinders the extirpating my vile affections or the transferring my rational ones to proper objects, that to me is not indifferent, but resolutely to be abstained from, however familiar and pleasing: again of things indifferent in themselves, whatever helps me to conquer vicious and advance in virtuous affections, that to me is not indifferent, but to be embraced, be it ever so difficult or painful. These are the points which I am said to carry too far; whether I do or no, I beg you would not delay to inform me.

Selima will not believe that any other reason could have kept me so long from writing but the having so many things which I must do, as scarce give me any time for what I would do. I can by no means think the acknowledging it once a fit return for your last favor, and have often been upon the point of telling you so, when some fresh business has seized upon me and forced me to deny myself yet longer the pleasure of doing you that justice. And, to say the truth, I am even now as busy as ever, but not quite so patient; and therefore, since there is no end of waiting for this leisure, I must make what I cannot find. I am something the more reconciled to this confinement, because though it hinders my expressing it so often, yet it never hinders me from remembering that regard which on so many accounts I owe Selima. Nay, this very circumstance, that I am so confined, often recalls you to my thoughts, and makes me the more sensible of that hard trial to which you are frequently exposed. If I am compassed with business on every side, yet 'tis business of my own: such especially is that which I engage immediately for the sake of others; since I know to whom I lend that time and pains, and that what I so lay out shall be surely paid me again. But Selima, under as great a multitude of engagements, has not always the same thought to support her. You often are troubled about many things, few of which promise even distant pleasure, and are obliged to converse with many persons, too wise to learn, though not wise enough to teach.

I hope to retain some of the reflections which the smooth turf on which we sat, the trees overshadowing and surrounding us, the fields and meadows beneath, and the opposite hills, with the setting sun just glimmering over their brows, assisted Aspasia and Selima in inspiring; till I have the happiness of meeting part, at least, of the same company on Horrel again. Perhaps Aspasia may be there too; though, if it should be long before we meet, we may trust her with Him in whose hands she is: what seems best to Him is best both for her and us. 'Tis a cheerful thought that even the winds and seas can only fulfill His word! Why is it, then, that our hearts are troubled for her Why does tenderness prevail over faith Because faith is not yet made perfect; because we yet walk partly by sight; because we have not yet proved the whole armor of God, and therefore still lie open to this suggestion of the enemy, ' Some things are out of the reach of God's care; in some cases His arm is shortened and cannot save.' Nay, but where is the darkness that covers from His eye, where is the place where His right hand doth not hold us As well, therefore, may we be shipwrecked on the dry land as shipwrecked on the sea unless He command it. And if He does command any of us 'to arise and go hence,' what signifies it where the command finds us As means can do nothing without His word, so when that is passed they are never wanting: Since when obedient nature knows His will, A fly, a grapestone, or an hair can kill. [Prior's Ode to Memory of Colonel Villiers.] Whether it be in my power or no to do anything for Selima that will either make that summons, whenever it comes, less unpleasing, or in the meantime contribute to your ease and satisfaction and the conquest of those enemies that so easily beset us all, you will assure yourself of the best endearours of Your most friendly and most obedient CYRUS. The best service of Araspes as well as Cyrus attends Mrs. Granville and Selima. Adieu. To Mrs. Pendarves September 28 [1731].

I could not be unmindful of Aspasia in the stormy weather we had at the beginning of this month; though I did not receive your last till near three weeks after, when you too, I hope, had ended your journey. 'Tis not strange that one who knows how to live should not be afraid to die; since the sting of death is sin. Rather it would have been strange if Aspasia had been afraid, if either her nature or her faith had failed her: as well knowing that where death is the worst of ills there it is the greatest of blessings. I am very sensible of the confidence you repose in me, in telling me the whole of your friend's case-illness. The symptoms you mention are these: (1) the expecting great civilities from her acquaintance, with an aptness to think herself neglected by them; (2) a deep sadness upon the apprehension of their unkindness and the supposed loss of their affections, which often carries her to such a length as to believe that God will forsake her too; (3) a desire to be equally well dressed with her companions, though she has not an equal fortune. The first question is, therefore, what disorder it is that is the cause of these effects. One person I knew who had every one of these symptoms: she expected great civilities, and was extremely apt to think her acquaintance neglected her and showed less respect to her than to other people; the apprehension of whose unkindness, joining with ill-health, sometimes made her deeply melancholy. I have often known her pained at being worse dressed than her companions, and have heard her say more than once that few trials she had met with in her life were harder to be borne.

1733 To his Mother [1] February 15, 1733. DEAR MOTHER,--I am glad to hear that my father continues recovering, though it can be but very slowly, considering how his strength is exhausted. 'Tis well if this time spring does not betray him into a relapse, by tempting him out before his health is confirmed. Of poor Becky my sister Molly says not one word, so I presume she is as she was; and hope I may make the same inference as to you--viz. that you are only half tired to death. The more I think of the reason you gave me at Epworth for speaking little upon religious subjects, the less it satisfies me. ' We shall all be of your mind when we are of your age.' But who will assure us that we shall ever be of that age Or suppose we should, is it not better to be of that mind sooner Is not a right faith of use at thirty as well as at sixty and are not the actions that flow from a right faith as rewardable now as then I trust they are, and do therefore earnestly desire that, whatever general or particular rules of life your own reflection and experience have suggested to you, I may be tried whether I will conform to them or no. If I do not, the blame lights on me. At this season especially I would not neglect any help for mortifying the flesh and the lusts thereof, for throwing off the affections of the earthly Adam, and putting on the image of the heavenly. If I am to be surrounded with the snares of flesh and blood yet many years, will you not give me the best advices to break through them that you can If I, as well as you, am soon to be laid in the balance, so much the rather assist me, that I may not be found wanting.

You observed when I was with you that I was very indifferent as to having or not having Epworth living. I was, indeed, utterly unable to determine either way; and that for this reason: I knew if I could stand my ground here and approve myself a faithful minister of our blessed Jesus, by honor and dishonor, through evil report and good report, then there was not a place under heaven like this for improvement in every good work. But whether I can stem the torrent which I saw then, but see now much more, rolling down from all sides upon me, that I know not. True, there is One who can yet either command the great water-flood that it shall not come nigh me, or make way for His redeemed to pass through. But then something must be done on my part; and should He give me even that most equitable condition, ' according to thy faith be it unto thee,' yet how shall I fulfill it Why, He will look to that too; my father and you helping together in your prayers, that our faith fail us not. --I am, dear mother, Your dutiful and affectionate Son. To his Father June 13, 1733.

If the wise and good will believe those falsehoods which the bad invent, because I endeavour to save myself and my friends from them, then I shall lose my reputation, even among them, for, though not perhaps good, yet the best actions I ever did in my life. This is the very case. I try to act as my Lord commands: ill men say all manner of evil of me, and good men believe them. There is a way, and there is but one, of making my peace: God forbid I should ever take it! I have as many pupils as I need, and as many friends; when more are better for me, I shall have more. If I have no more pupils after these are gone from me, I shall then be glad of a curacy near you: if I have, I shall take it as a signal that I am to remain here. Whether here or there, my desire is to know and feel that I am nothing, that I have nothing, and that I can do nothing. For whenever I am empty of myself, then know I of a surety that neither friends nor foes, nor any creature, can hinder me from being 'filled with all the fullness of God.' Let not my father's or your prayers be ever slack in behalf of Your affectionate Son. To Richard Morgan December 17, 1733.

Duteous to rulers when they most oppress, Patient in bearing ill, and doing well. [Description of Divine Religion, from The Battle of the Sexes, stanza xxxv., by his brother Samuel. For 'tender' (line 1) read 'cheerful,' for 'rulers' (line 7) 'princes.' Wesley quotes the last line in the obituary of Robert Swindells (Minutes, x783).] Directly contrary to every article of this was his madness. It was harsh, sour, cloudy, and severe. It was sometimes extravagantly light and sometimes sternly serious. It undermined his best resolutions by an absurd deference to example. It damped the fervor of his zeal and gradually impaired the warmth of his charity. It had not, indeed, as yet attacked his duteous regard for his superiors, nor drove him to exterminate sin by fire and sword; for when it had so obscured that clear judgment whereon his holiness stood that his very faith and patience began to be in danger, the God whom he served came to his rescue and snatched him from the evil to Come. 'But though his religion was not the same with his madness, might it not be the cause of it ' I answer, No. 'Tis full as reasonable to believe that light is darkness as that it is the cause of it. We may just as well think that mildness and harshness, sweetness and sternness, gentleness and fury are the same thing, as that the former are the causes of the latter, or have any tendency thereto. 'But he said himself his distemper was religious madness, and who should know better than himself' Who should know the truth better than one out of his senses Why, any one that was in them, especially any one that had observed the several workings of his soul before the corruptible body pressed it down; when his apprehension was unclouded, his' judgment sound, and his reason cool and unimpaired. Then it was that he knew himself and his Master; then he spoke the words of truth and soberness, and justified by those words the wisdom he loved, only not as much as he adorned it by his life.

Whether divines and bishops will agree to this I know not; but this I know, it is the plain word of God. God everywhere declares (x) that without doing good as well as avoiding evil shall no flesh living be justified; (2) that as good prayers without good works attending them are no better than a solemn mockery of God, so are good works themselves without those tempers of heart from their subserviency to which they derive their whole value; (3) that those tempers which alone are acceptable to God, and to procure acceptance for which our Redeemer lived and died, are (i) Faith, without which it is still impossible either to please Him or to overcome the world; (if) Hope, without which we are alienated from the life of God and strangers to the covenant of promise; and (iii) Love of God and our neighbor for His sake, without which, though we should give all our goods to feed the poor, yea and our bodies to be burned, if we will believe God, it profiteth us nothing. I need say no more to show with what true respect and sincerity I am, dear sir, Your most obliged and ever obedient servant. [This closes the important Morgan correspondence. It is pleasant to add that after a time Richard Morgan was led to take a different view of religious matters. John Gumbold says James Hervey's easy and engaging conversation gained the young man's heart to the best purpose. Charles Wesley tells his brother Samuel on July 31, 1734: ' Mr. Morgan is in a fairer way of becoming a Christian than we ever yet knew him ' (Priestley's Letters, p. 16). When the Wesleys sailed for Georgia, Morgan bade them good-bye at Gravesend and helped to carry on their work at Oxford. He wrote to Wesley in i735 expressing an earnest desire to go to Georgia, but returned to Ireland, where he married Miss Dorothy Mellor, and settled in Dublin, He was called to the Bar, and was associated with his father in the office of Second Remembrancer of the Court of Exchequer, which became his exclusively on his father's death in 1752. Wesley visited his ' old friend' on July 15, 1769. See Journal, viii. 264, 268; Crookshank's Methodism in Ireland, i. 12; W.H.S. iii. 49; and letter of April 28, 1775.] To William Law [3]

From time to time, particularly a few days ago, I urged him to tell me upon what he grounded his hope of salvation. He replied, after some pause, that 'Christ died for all men; but if none were saved by Him without performing the conditions, His death would not avail one in a thousand, which was inconsistent with the goodness of God.' But this answer, and every part of it, he soon gave up; adding with the utmost seriousness that he cared not whether it was true or no: he was very happy at present, and he desired nothing farther. This morning I again asked him what he thought of his own state. He said he thought nothing about it. I desired to know whether he could, if he considered it ever so little, expect to be saved by the terms of the Christian covenant. He answered, he did not consider it at all; nor did all I could say in the least move him. He assented to all, but was affected with nothing. He grants with all composure that he is not in a salvable state, and shows no degree of concern, while he owns he can't find mercy. I am now entirely at a loss what step to take: pray he can't, or won't. When I lent him several prayers, he returned them unused, saying he does not desire to be otherwise than he is, and why should he pray for it I do not seem so much as to understand his distemper. It appears to me quite incomprehensible. Much less can I tell what remedies are proper for it. I therefore beseech you, sir, by the mercies of God, that you will not be slack; according to the ability He shall give, to advise and pray for him and, reverend sir, Your most obliged servant. To Mrs. Pendarves [July 1734.]

Alas, Aspasia! are you, indeed, convinced that I can be of any service to you I fear you have not sufficient ground for such a conviction. Experience has shown how far my power is short of my will. For some time I flattered myself with the pleasing hope, but I grow more and more ashamed of having indulged it. You need not the support of so weak an hand. How can I possibly think you do (though that thought tries now and then still to obtrude itself) since you have so long and resolutely thrust it from you I dare not, therefore, blame you for so doing. Doubtless you acted upon cool reflection; you declined the trouble of writing, not because it was a trouble, but because it was a needless one. And if so, what injury have you done yourself As for me, you could do me no injury by your silence. It did, indeed, deprive me of much pleasure, and of a pleasure from which I ought to have received much improvement. But still, as it was one I had no title to but your goodness, to withdraw it was no iniustice. I sincerely thank you for what is past; and may the God of my salvation return it sevenfold into your bosom: and if ever you should please to add to those thousand obligations any new ones, I trust they shall neither be unrewarded by Him nor unworthily received by Aspasia's Faithful friend and servant, CYRUS. Araspes, too, hopes you will never have reason to tax him with ingratitude. Adieu!

My chief motive, to which all the rest are subordinate, is the hope of saving my own soul. I hope to learn the true sense of the gospel of Christ by preaching it to the heathen. They have no comments to construe away the text; no vain philosophy to corrupt it; no luxurious, sensual, covetous, ambitious expounders to soften its unpleasing truths, to reconcile earthly-mindedness and faith, the Spirit of Christ and the spirit of the world. They have no party, no interest to serve, and are therefore fit to receive the gospel in its simplicity. They are as little children, humble, willing to learn, and eager to do the will of God; and consequently they shall know of every doctrine I preach whether it be of God. By these, therefore, I hope to learn the purity of that faith which was once delivered to the saints; the genuine sense and full extent of those laws which none can understand who mind earthly things. A right faith will, I trust, by the mercy of God, open the way for a right practice; especially when most of those temptations are removed which here so easily beset me. Toward mortifying the desire of the flesh, the desire of sensual pleasures, it will be no small thing to be able, without fear of giving offense, to live on water and the fruits of the earth. This simplicity of food will, I trust, be a blessed means, both of preventing my seeking that happiness in meats and drinks which God designed should be found only in faith and love and joy in the Holy Ghost; and will assist me---especially where I see no woman but those which are almost of a different species from me--to attain such a purity of thought as suits a candidate for that state wherein they neither marry nor are given in marriage, but are as the angels of God in heaven.

To Archibald Hutchinson [6] SAVANNAH, July 23, 1736. By what I have seen during my short stay here, I am convinced that I have long been under a great mistake in thinking no circumstances could make it the duty of a Christian priest to do anything else but preach the gospel. On the contrary, I am now satisfied that there is a possible case wherein a part of his time ought to be employed in what less directly conduces to the glory of God and peace and goodwill among men. And such a case, I believe, is that which now occurs; there being several things which cannot so effectually be done without me; and which, though not directly belonging to my ministry, yet are by consequence of the highest concern to the success of it. It is from this conviction that I have taken some pains to inquire into the great controversy now subsisting between Carolina and Georgia, and in examining and weighing the letters wrote and the arguments urged on both sides of the question. And I cannot but think that' the whole affair might be clearly stated in few words. A Charter was passed a few years since, establishing the bounds of this province, and empowering the Trustees therein named to prepare laws which, when ratified by the King in Council, should be of force within those bounds. The Trustees have prepared a law, which has been so ratified, for the regulation of the Indian trade, requiring that none should trade with the Indians who are within this province till he is licensed as therein specified. Notwithstanding this law, the governing part of Carolina have asserted, both in conversation, in writing, and in the public newspapers, that it is lawful for any one not so licensed to trade with the Creek, Cherokee, or Chicasaw Indians. [See next letter. The Journal (i. 248-50) shows that some Chicasaw Indians were in Savannah for several days, and Wesley had a conference with them.] They have passed an ordinance, not only asserting the same, but enacting that men and money shall be raised to support such traders; and, in fact, they have themselves licensed and sent up such traders, both to the Creek and Chicasaw Indians.

May God deliver you and yours from all error and all unholiness! My prayers will never, I trust, be wanting you. -- I am, dear brother, My sister's and your most affectionate Brother. Pray remember me to Philly. [His brother’s daughter, who married Mr. Earle of Barnstaple.]

But in the beginning of the year 1735 it pleased God to break us in pieces again, and to scatter us, not only throughout England, but almost to the ends of the earth. My brother and I were first called into the country, and then sent with Mr. Ingham into America. Neither were we suffered to be long together there: one, before his return home, being driven to New England; another being called into Pennsylvania; and I only remaining in Georgia. Meanwhile Mr. Broughton, Whitefield, Hervey, and the rest of our friends were dispersed each a several way. So that, at my return to Oxon [He was in Oxford for a day on Feb. 17, and again on March 4, where Charles was recovering from pleurisy. Peter Bhler was there, and on Sunday the 5th Wesley was ‘clearly convinced of unbelief, of the want of that faith whereby alone we are saved.’ See Journal, i. 439, 442.] this month, I found not one of those who had formerly joined with me; and only three gentlemen who trod in their steps, building up one another in the faith. To any one who asketh me concerning myself, or these, whom I rejoice to call my brethren, what our principles are, I answer clearly: We have no principles but those revealed in the Word of God; in the interpretation whereof we always judge the most literal sense to be the best, unless where the literal sense of one contradicts some other scripture.

DEAR BROTHER, -- If this reaches you at London, I wish you would pay Mrs. Hutton [Mrs. Hutton, of College Street, Westminster, with whom he often stayed.] (with many thanks) what she has paid for my letters and washing. And buy for Mr. Kinchin [Charles Kinchin, Fellow of Corpus Christi College, Rector of Dummer, and one of the Oxford Methodists. See Journal, i. 443-8; and letters of Sept. 10, 1736 (heading), and Dec. 1, 1738.] a pair of leathern bags .as like yours as possible. I wanted much to have seen you before I set out, and therefore stayed to the utmost extent of my time. [Charles had been at Bexley with Henry Piers, and returned to London on the 27th. See letter of May 17, 1742.] My sister is much better. Could not you bring with you a few of Mr. Corbet's Thoughts If so, call at the little hut [About eighteen miles from Oxford, on the London Road. On April 27, 1738, on his way from London to Oxford, his Diary states: ‘11 At the hut, conversed' (Journal, i. 457); Oct. 10, 1738, at 10.30, he was at the hut, where he conversed (ibid. ii. 84).] where the coach usually stops to let the passengers walk, on the brow of Stokenchurch Hill, and give one to the old man. I promised him a little book when I called there in my last walk to town. Adieu! To James Hutton [5] OXON, April 28, 1738. MY DEAR FRIEND, -- This thing I do; I still follow after, if haply I may attain faith. I preach it to all, that at length I may feel it. [According to Bhler's counsel on March 5: ‘Preach faith till you have it’ (Journal, i. 442).] Only may I never be content with any other portion!

To remedy this, I exhorted them, and stirred up myself, to pray earnestly for the grace of God, and to use all the other means of obtaining that grace which the all-wise God hath appointed. But still, both they and I were more and more convinced that this is a law by which a man cannot live; the law in our members continually warring against it, and bringing us into deeper captivity to the law of sin. Under this heavy yoke I might have groaned till death, had not an holy man, [Peter Bhler. See Law's reply in Journal, viii. 320-3.] to whom God lately directed me, upon my complaining thereof, answered at once: ‘Believe, and thou shalt be saved. Believe in the Lord Jesus Christ with all thy heart, and nothing shall be impossible to thee. This faith, indeed, as well as the salvation it brings, is the free gift of God. But seek, and thou shalt find. Strip thyself naked of thy own works and thy own righteousness, and fly to Him. For whosoever cometh unto Him, He will in no wise cast out.’

Now, sir, suffer me to ask: How will you answer it to our common Lord that you never gave me this advice Did you never read the Acts of the Apostles, or the answer of Paul to him who said, ‘What must I do to be saved’ Or are you wiser than he Why did I scarce ever hear you name the name of Christ never, so as to ground anything upon ‘faith in His blood’ Who is this who is laying another foundation If you say you advised other things as preparatory to this, what is this but laying a foundation below the foundation Is not Christ, then, the first as well as the last If you say you advised them because you knew that I had faith already, verily you knew nothing of me; you discerned not my spirit at all. I know that I had not faith, unless the faith of a devil, the faith of Judas, that speculative, notional, airy shadow, which lives in the head, not in the heart. But what is this to the living, justifying faith in the blood of Jesus the faith that cleanseth from sin, that gives us to have free access to the Father, to ‘rejoice in hope of the glory of God,’ to have 'the love of God shed abroad in our hearts by the Holy Ghost' which dwelleth in us, and ‘the Spirit itself beating witness with our spirit that we are the children of God’ I beseech you, sir, by the mercies of God, to consider deeply and impartially, whether the true reason of your never pressing this upon me was not this -- that you had it not yourself; whether that man of God was not in the right who gave this account of a late interview he had with you,--'I began speaking to him of faith in Christ: he was silent. Then he began to speak of Mystical matters. I spake to him of faith in Christ again: he was silent. Then he began to speak of Mystical matters again. I saw his state at once.' And a very dangerous one in his judgment, whom I know to have the Spirit of God.

Once more, sir, let me beg you to consider whether your extreme roughness, and morose and sour behavior, at least on many occasions, can possibly be the fruit of a living faith in Christ. If not, may the God of peace and love fill up what is yet wanting in you ! -- I am, reverend sir, Your humble servant. To William Law [7] LONDON, May 20, 1738. REVEREND SIR, -- I sincerely thank you for a favor I did not expect, and presume to trouble you once more. How I have preached all my life; how qualified or unqualified I was to correct a translation of Kempis, and translate a preface to it; whether I have now, or how long I have had, a living faith; and whether I am for separating the doctrine of the Cross from it; what your state or sentiments are; and whether Peter Bhler spoke truth in what he said when two beside me were. present -- are circumstances on which the main question does not turn, which is this and no other: Whether you ever advised me, or directed me to books that did advise, to seek first a living faith in the blood of Christ You appeal to three facts to prove you did: (1) That you put Theologia Germanica into my hands. (2) That you published an answer to The Plain Account of the Sacrament. And (3) That you are governed through all you have writ and done by these two fundamental maxims of our Lord -- ‘Without Me ye can do nothing,' and 'If any man will come after Me, let him take up his cross and follow Me.’ The facts I allow, but not the consequence. In Theologia Germanica I remember something of Christ our Pattern, but nothing express of Christ our Atonement. The answer to The Plain Account I believe to be an excellent book, but not to affect the question. Those two maxims may imply but do not express that third -- ‘He is our propitiation through faith in His blood.’ ‘But how are you chargeable with my not having had this faith’ If, as you intimate, you discerned my spirit, thus:

(1) You did not tell me plainly I had it not. (2) You never once advised me to seek or pray for it. (3) You gave me advices proper only for one who had it already; and (4) advices which led me farther from it, the closer I adhered to them. (5) You recommended books to me which had no tendency to plant this faith, but a direct one to destroy good works. However, 'let the fault be divided between you and Kempis.’ No: if I understood Kempis wrong, it was your part, who discerned my spirit under that mistake, to have explained him and set me right. I ask pardon, sir, if I had said anything disrespectful. -- I am, reverend sir, Your most obedient servant. William Law replies [8] May 1738. SIR, -- Without the smallest degree of disregard either to you or your letter, I had not sent you an answer to it had it not been for the part of it where you say there were two persons present with Mr. Bhler and myself. There were two persons present, but not one witness; for we spoke only Latin, and they both declared to me they understood not Latin. I mentioned not your qualification for translating Kempis with the least intention to reproach either your design or performance, but only to show you that it deeply engaged your attention to those very truths which you suppose you were a stranger to through my conversation. If you remember the Theologia Germunica so imperfectly as only to remember ‘something of Christ our Pattern, but nothing express of Christ our Atonement,’ it is no wonder that you can remember....

I put that author into your hands, not because he is fit for the first learners of the rudiments of Christianity who are to be prepared for baptism, but because you were a clergyman that had made profession of divinity, had read as you said with much approbation and benefit the two practical discourses and many other good books, and because you seemed to me to be of a very inquisitive nature and much inclined to meditation. In this view nothing could be more reasonable than that book, which most deeply, excellently, and fully contains the whole system of Christian faith and practice, and is an excellent guide against all mistakes both in faith and works. What that book has not taught you I am content that you should not have learnt from me. You say the two maxims I mention may imply but do not express, ‘He is our propitiation, through faith in His blood.’ Is not this, therefore, a mere contest about words and expressions When I refer you to these two maxims or texts of Scripture, will you confine me to them alone Does not my quoting them necessarily refer to every part of Scripture of the same import When Christ says, ‘Without Me ye can do nothing’; when the Apostle says, ‘There is no other name given under heaven by which we can be saved’; when he says, ‘We are sanctified through faith in His blood’ and ‘through faith in Him,’ is there anything here but a difference of words, or one and the same thing imperfectly and only in part expressed I mentioned not the answer to the Plain Account, &c., as a proof of the manner of my conversation with you, but of my faith in Christ as the Atonement for us by His blood at this time, which is what you directly questioned and called upon me for.

You number up all the parts of my letter, which are only speaking to the same parts in yours, as things entirely beside the point. If they are not to the point in mine, how came they to have a place in yours, which was written under divine direction Why did you give me occasion to speak of things that needed nothing to be said of them Had you said but one thing, I would have spoke to nothing else. In your first letter I was blamed for not calling you to such a faith in Christ as strips us naked of our own works, our own righteousness; for not teaching you this doctrine -- ‘Believe in the Lord Jesus Christ with all thy heart, and nothing shall be impossible to thee.’ This is the faith in Christ which all Mystical spiritual books are full of. What you have heard from me on this head of faith in our former conversations would make a volume; but because I appealed to a text of Scripture, ‘Without Me ye can do nothing,’ you have quitted this faith. And now you say this, and no other, is the question: whether I ever advised you ‘to seek first a living faith in the blood of Christ.’ But, sir, this is not the main question of your first letter; had you had only this question to have proposed, you would not have written to me at all. But if I tell you that you conceived a dislike to me, and wanted to let me know that a man of God had shown you the poverty and misery of my state--if I tell you that this was the main intent of your letter, you know that I tell you the truth. To come to your, &c. &c .... But this matter, it seems, now is of no importance.

COLEN, [Cologne.] June 28, 1738. DEAR BROTHER, -- You will send my mother, wherever she is, her letter by the first opportunity. By the conversation I have had with the Brethren that journey with us, as well as with those at Ysselstein and at Amsterdam, I find the judgment of their Church is: (1) That we ought to distinguish carefully, both in thinking and speaking, between faith (absolutely speaking), which is one thing; justifying or saving faith, which is a second thing (and ought to be called, not faith absolutely, but always justifying or saving faith); the assurance of faith, where we know and feel that we are justified; and the being born again, which they say is a fourth thing, and often distant in time (as well as in the notion of it) from all the rest. (2) That a man may have, and frequently has, justifying faith before he has the assurance that he is justified. My dear brother, pray (you and all the brethren) for us, that all things may work together for our good, and that we may be more and more rooted in faith, joyful through hope, and grounded in charity. Adieu. To his Mother COLEN, June 28, 1738.

We are here compassed about with a cloud of witnesses that the Ancient of Days waxeth not old; that His arm is not shortened, but still worketh mightily in and for those that believe. All of these are living proofs that Christianity, as its Author, is the same yesterday, to-day, and for ever; that the same gifts are still given unto men, the same holiness and happiness, the same freedom from sin, the same peace and joy in the Holy Ghost. These likewise bear witness with one accord that there is but one way under heaven given to men of attaining to a fellowship in these great and precious promises--namely, faith in Him who loved us and gave Himself for us, and bare our sins in His own body upon the tree; and also that ‘whosoever seeketh this findeth,’ so he seek it humbly, earnestly, and perseveringly, absolutely renouncing all his own righteousness as well as his own works, and coming to Christ as poor, miserable, and naked! My dear friends, be lowly, be serious, be watchful. Let not any pretence to mental make you slack in vocal prayer. Be good stewards of the manifold grace of God. And the God of peace and love be with you even unto the end! Be not forgetful of praying much for Your weak brother in Christ. To Arthur Bedford [11] LONDON, September 28, 1738. REVEREND SIR, -- 1. A few days ago I met with a sermon of yours, said to be written against me. It is entitled The Doctrine of Assurance. When I first read those three propositions there laid down, -- ‘(1) that an assurance of salvation is not of the essence of faith; (2) that a true believer may wait long before he hath it; and (3) that, after he hath it, it may be weakened and intermitted by many distempers, sins, temptations, and desertions,’ -- I thought there was nothing herein but what I both believed and preached. But in going on I was convinced of the contrary; and saw clearly that, by this one phrase, ‘assurance of salvation,’ we meant entirely different things: you understanding thereby ‘an assurance that we shall persevere in a state of salvation’; whereas I mean no more by that term than ‘an assurance that we are now in such a state.’

2. How easily, then, might a short question have prevented this whole dispute and saved you the trouble of a mere ignoratio denchi for almost forty pages together! As to the assurance you speak of, neither my brother, nor I, nor any of our friends that I know of, hold it; no, nor the Moravian Church, whose present judgment I have had better opportunity to know than the author of what is called your Catechism. I dare not affirm so much of this assurance as that ‘it is given to very few’; for I believe it is given to none at all. I find it not in the Book of God. Yea, I take it to be utterly contrary thereto, as implying the impossibility of falling from grace; from asserting which fatal doctrine I trust the God whom I serve will always deliver me. 3. That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith. And even this I believe is not of the essence of faith, but a distinct gift of the Holy Ghost, whereby God shines upon His own work and shows us that we are justified through faith in Christ. If any one chooses to transpose the words, and to term this, instead of the assurance of faith, the faith of assurance, I should not contend with him for a phrase: though I think the scriptural words are always the best; and in this case particularly, because otherwise we may seem to make two faiths, whereas St. Paul knew but of one.

4. This pfa pste, [Heb. x. 22: ‘The full assurance of faith.’] however we translate it, I believe is neither more nor less than hope; or a conviction, wrought in us by the Holy Ghost, that we have a measure of the true faith in Christ, and that, as He is already made justification unto us, so, if we continue to watch, strive, and pray, He will gradually become our sanctification here and our full redemption hereafter. This assurance I believe is given to some in a smaller, to others in a larger degree; to some also sooner, to others later, according to the counsels of His will. But, since it is promised to all, I cannot doubt but it will be given to all that diligently seek it. I cannot doubt but all ‘who truly believe in Christ Jesus and endeavor to walk in all good conscience before Him, will in due time be assured that they are in a state of grace, and may persevere therein unto salvation, by the Holy Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God.’

349) who were ‘resolved to be Bible Christians at all events, and, wherever they were, to preach with an their might plain, old, Bible Christianity’; Wesley was much confirmed by his experience (Journal, i. 457; W.H.S. v. 151): Hutchings was also present at the lovefeast in Fetter Lane on Jan. 1, 1739, with the Wesleys, Whitefield, and others (Journal, ii. 121). Mr. Combes was at Oxford (ibid. ii. 84--8d); he walked there with Charles Wesley (see C. Wesley's Journal, i. 131). Mr. Wells, of Jesus College, was another Oxford friend (Journal, ii. 87--8d); on May 31, 1738, Charles Wesley sent him a plain account of his conversion; he heard John Wesley's sermon in St. Mary's on Aug. 24, 1744, and sat just in front of Charles Wesley, ‘but took great care to turn his back upon me all the time, which did not hinder my seeing through him’ (see C. Wesley's Journal, i. 75, 76, 83, 98, 380). For Gambold's experience, see Tyerman's Oxford Methodists, pp. 175-6.] hath at length determined to know nothing but Jesus Christ and Him crucified, and to preach unto all remission of sins through faith in His blood. Mr. Sparks also is a teacher of sound doctrine. Mr. Hutchings is strong in the faith, and mightily convinces gainsayers, so that no man hitherto hath been able to stand before him. Mr. Kinchin, Gambold, and Wells have not yet received comfort, but are patiently waiting for it. Mr. Robson, [See letter of Sept. 30, 1735.] who is now a minister of Christ also, is full of faith and peace and love. So is Mr. Combes, a little child, who was called to minister in holy things two or three weeks ago. Indeed, I trust our Lord will let us see, and that shortly, a multitude of priests that believe. My brother and I are partly here and partly in London, till Mr. Whitefield or some other is sent to release us from hence. Pray for us continually, my dear brother, that we may make full proof of our ministry, and may ourselves stand fast in the grace of our Lord Jesus; and, as soon as you can, send word of what He is doing by and for you. To the Church at Herrnhut OXON, October 14, 1738.

‘3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment; in a calm, not. ‘Lord, save, or I perish! Save me, -- ‘(1) By such a faith in Thee and in Thy Christ as implies trust, confidence, peace in life and in death. ‘(2) By such humility as may fill my heart, from this hour for ever, with a piercing, uninterrupted sense, Nihil est quod hactenus feci [ Kempis's Imitation, I. xix. I: 'What I have been hitherto doing amounts to nothing.']; having evidently built without a foundation. ‘(3) By such a recollection that I may cry to Thee every moment, but more especially when all is calm (if it should so please Thee), "Give me faith, or I die ! Give me a lowly spirit, otherwise mihi non sit suave vivere” [Terence's Heaut. III. i. 73: ~ ‘May life itself no longer be pleasant to me.’] Amen! Come, Lord Jesus! e ad, s .’ [Luke xviii. 39: 'Son of David, have mercy upon me.']

May our gracious Lord, who counteth whatsoever is done unto the least of His followers as done to Himself, return sevenfold unto you and the Countess and all the Brethren the many kindnesses you did unto us! It would have been a great satisfaction to me if I could have spent more time with the Christians that love one another. But that could not be now, my Master having called me to work in another part of His vineyard. Nor did I return hither at all before the time; for though a great door and effectual had been opened, the adversary had laid so many stumbling-blocks before it that the weak were daily turned out of the way. [See Journal, ii. 75; and also previous letter.] Numberless misunderstandings had arisen, by reason of which the way of truth was much blasphemed; and hence had sprung anger, clamor, bitterness, evil-speaking, envyings, strifes, railings, evil surmisings, whereby the enemy had gained such an advantage over the little flock that ' of the rest durst no man join himself unto them.' But it has now pleased our blessed Master to remove in great measure these rocks of offence. The word of the Lord runs and is glorified, and His work goes on and prospers. Great multitudes are everywhere awakened, and cry out, ‘What must we do to be saved’ Many of them see that there is only one name under heaven whereby they can be saved; and more and more of those that seek it find salvation in His name. Their faith hath made them whole. And these are of one heart and one soul. They all love one another, and are knit together in one body and one spirit, as in one faith and one hope of their calling.

MY DEAR BROTHER, -- On Thursday, the 8th instant, we breakfasted at Mr. Score's, [Oxford,] who, is patiently waiting for the salvation of God. Thence we went to Mrs. Compton's, who has set her face as a flint, and knows she shall not be ashamed. [See Journal, ii. 147.] After we had spent some time in prayer, Mr. Washington came with Mr. Gibs, and read several passages out of Bishop Patrick's [Simon Patrick (1626-1707). ‘A man of eminently shining life,’ says Burnet. As Rector of St. Paul's, Covent Garden, he stayed in his parish to minister to sufferers during the Great Plague. In 1689 he became Bishop of Chichester, and of Ely in 1691. He was one of the five founders of the S. P.C.K. He was much influenced by the ' Cambridge Platonists.' Extracts from his Works appear in Wesley's Christian Library (vols: xxi. and xxxii.); and ‘Bishop Patrick’s Picture of an Antinomian’ was inserted in the Arminian Mag. 1778, PP. 402-7. There are at least five records of Wesley's use of Patrick's devotional manuals in his early Journal and Diary (see Journal Index). The Parable of the Pilgrim, published in 1665, when he was Rector of St. Paul's, was noticed by Southey, who wrote: ‘Though the parable is poorly imagined and ill-sustained, there is a great deal of sound instruction conveyed in a sober, manly, and not unfrequently a felicitous manner.’] Parable of the Pilgrim, to prove that we were all under a delusion, and that we were to be justified by faith and works. Charles Metcalf [Charles Metcalf, of London. See Journal, i. 455d, if. 143d.] withstood him to the face, and declared the simple truth of the gospel. When they were gone, we again besought our Lord that He would maintain His own cause. Meeting with Mr. Gibs soon after, he was almost persuaded to seek salvation only in the blood of Jesus. Meanwhile Mr. Washington and Watson [‘George Watson has not missed reading prayers there [at the Castle] yet. I have accidentally met him and spoke with him hah an hour, and cannot help thinking him a sober man in the main’ (Clayton to Wesley, Journal, viii. 280).] were going about to all parts and confirming the unfaithful. At four we met them (without design), and withstood them again. From five to six we were confirming the brethren. At six I expounded at Mrs.

MY DEAR BRETHERN (AND SISTERS TOO), -- The first person I met with on the road hither was one that was inquiring the road to Basingstoke. We had much conversation together till evening. He was a Somersetshire man, [The Diary for Thursday, March 29, says: ‘9.15 set out with Charles, &c.,’ who left him at 10; at 11 he met this man, and reached Basingstoke with him at 8.30.] returning home, very angry at the wickedness of London, and particularly of the infidels there. He held out pretty well to Basingstoke. But during the expounding there (at which between twenty and thirty were present) his countenance fell, and I trust he is gone down to his house saying, ‘God be merciful to me a sinner.’ I stayed an hour or two at Dummer in the morning with our brother Hutchings, [Hutchings went part of the way o Newbury with him. He and Chapman had just come from Bristol with horses for Wesley. See Journal, ii. 156n, 167d.] who is strong in faith, but very weak in body; as most probably he will continue to be so long as he hides his light under a bushel. In the afternoon a poor woman at Newbury and her husband were much amazed at hearing of a salvation so far beyond all they had thought of or heard preached. The woman hopes she shall follow after till she attains it. My horse tired in the evening, so that I was obliged to walk behind him, till a tradesman who overtook me lent me one of his, on which I came with him to. Marlborough, and put up at the same inn. As I was preparing to alight here, my watch fell out of my pocket with the glass downward, which flew out to some distance, but broke not. After supper I preached the gospel to our little company, one of whom, a gentleman, greatly withstood my saying, till I told him he was wise in his own eyes and had not an heart right before God. Upon which he silently withdrew, and the rest calmly attended to the things that were spoken.

To this hour you have pursued an ignoratio elenchi. Your assurance and mine are as different as light and darkness. I mean an assurance that I am now in a state of salvation; you an assurance that I shall persevere therein. The very definition of the term cuts off your second and third observation. As to the first, I would take notice: (1) No kind of assurance (that I know), or of faith, or repentance, is essential to their salvation who die infants. (2) I believe God is ready to give all true penitents who fly to His free grace in Christ a fuller sense of pardon than they had before they fell. I know this to be true of several; whether these are exempt cases, I know not. (3) Persons that were of a melancholy and gloomy constitution, even to some degree of madness, I have known in a moment (let it be called a miracle, I quarrel not) brought into a state of firm, lasting peace and joy.

August the 6th, breakfasted with some persons who were much offended at people's falling into those fits (as they called them), being sure they might help it if they would. A child of ten years old came on a message while we were at breakfast, and in a few minutes began to cry out, ' My heart, my heart 1 ' and fell to the ground trembling and sweating exceedingly. One of her aunts went to her to hinder her from beating herself and tearing her hair; but three or four could scarce restrain her. After calling upon God above two hours with strong cries and tears, and all possible expressions of the strongest agonies of soul, that horrible dread was in a good measure taken away, and she found some rest. The 8th, the child which had been ill on Monday was in as strong an agony as before, to the conviction of many who doubted; but others still mocked on, nor indeed would these [believe], though one rose from the dead. August rr, two were seized with strong pangs at Weavers' Hall, but were not as yet set at liberty. Sunday, four were wounded in the evening, but not healed. Our time is in Thy hand, O Lord. Four were seized the next evening in Gloucester Lane; one of whom was on the point of leaving our Society, but she hath now better learned Christ. To his Brother Charles [21] ISLINOTON, September 21, 1739. MY DEAR BROTHER, -- A Scotch gentleman who was present here [Diary: ‘4.45 Islington, within to man.’ ‘Sat. 22--7.3o at Exall's, tea.’ He evidently finished the letter there.] gave us a plain account of Mr. Erskine and his associates, the substance of which was this :-

Some years since, Mr. Ebenezer Erskine, preaching before the Assembly, reproved them for several faults with all simplicity. This was so resented by many that in a following Assembly he was required to make an open recantation; and, persisting in the charge, the Assembly determined that he, with three other ministers who spoke in his behalf, should be deprived and their livings declared vacant. Four messengers were sent for this purpose; but they returned re infecta, fearing the people lest they should stone them. In another Assembly directions were given to the neighbouring ministers to procure informations concerning the doctrine and behavior of Mr. Erskines [Ebenezer and Ralph] and their adherents, Out of these informations an indictment was formed, to which they were summoned to answer in the next Assembly. Here it was debated whether they should be suffered to come in, and carried by a small majority that they should. The Moderator then spoke to this effect: ‘My reverend brethren, ye are summoned to answer an indictment charging you with erroneous doctrine and irregular practices; but if ye will submit to the Kirk and testify your amendment, we will receive you with open arms.’ Mr. Erskine answered for himself and brethren (they were now increased to eight) to this purpose: ‘Moderator, both you and those that are with you have erred from the faith, and your practices are irregular too; and you have no discipline: therefore you are no Kirk. We are the Kirk, and we alone, who continue in her faith and discipline. And if ye will submit to us and testify your amendment, we will receive ye with open arms.’ None answered a word; so after a short time they withdrew. The Moderator then asked, ‘My reverend brethren, what shall we do’ One replied, ‘Moderator, I must answer you in our proverb --“You have put the cat into the kirn (i.e. churn), and ye must get her out again how you can.”’

The short of the case is this: I think him to be full of love and Christ and the Holy Ghost. And I think the Brethren wrong in a few things, not because I believe him, but because I believe the Bible. The chief thing wherein I think them wrong is in mixing human wisdom with divine, in adding worldly to Christian prudence. And hence cannot but proceed closeness, darkness,' reserve, diffusing itself through the whole behavior; which to me appears as contrary to Christianity as blasphemy or adultery. I can find no Christianity in the Bible but what is a plain, artless, blunt thing. A Scripture Christian I take to be simple in quite another sense than you do: to be quite transparent, far from all windings, turnings, and foldings of behavior. This simplicity I want in the Brethren; though I know when it comes they will be persecuted in good earnest. And till they witness a good confession, as upon the house-top, whether men will hear or whether they [will forbear], I can in no wise believe them to be perfect, entire, and wanting nothing. -- Dear Jemmy, my love to all. To James Hutton BRISTOL, April 12, 1740. DEAR JEMMY, -- I am just come from Wales, where there is indeed a great awakening. God has already done great things by Howell Harris. There is such a simplicity among' the Welsh, who are waiting for salvation, as I have not found anywhere in England. I have not had time to read the Count's Sermons yet. I have sent you one more hymn. [See Methodist Hymn-Book Illustrated, pp. 264-5. The hymn, ‘I thirst, Thou wounded Lamb of God,’ appeared in Hymns and Sacred Poems, 1740, and in the Moravian Hymn-Book, 1742. It was based on four hymns in the Appendix to the Herrnhut Gesang-Buch, 1735.] Captain Williams's affidavit [Captain Williams's slanderous affidavit as to Wesley's life in Georgia was sworn before the Mayor of Bristol on March 14, 1740, and led Wesley to publish his Journal. Williams was a Georgia planter, who resented Wesley's attitude as to slavery. See letter of Aug. 3, 1742.] was cried about the streets here. But the hawkers were so complaisant that, when I went by any of them, they stopped till I was a good way off. I want to hear from C. Delamotte. Does his sugar quite swallow him up

1. It may seem strange that such an one as I am should take upon me to write to you. You I believe to be dear children of God, through faith which is in Jesus. Me you believe (as some of you have declared) to be ' a child of the devil, a servant of corruption, having eyes full of adultery and that cannot cease from sin.' Yet, whatsoever I am or whatsoever you are, I beseech you to weigh the following words; if haply God, who sendeth by whom He will send, may give you light thereby: although the mist of darkness (as one of you affirms) should be reserved for me for ever. 2. My design is freely and plainly to speak whatsoever I have seen or heard among you in any part of your Church which seems not agreeable to the gospel of Christ. And my hope is that the God whom you serve will give you thoroughly to weigh what is spoken, and if in anything ye have been otherwise-minded than the truth is will reveal even this unto you. 3. And first, with regard to Christian salvation, even the present salvation which is through faith, I have heard some of you affirm: (1) That it does not imply the proper taking away our sins, the cleansing our souls from all sin, from all unholiness whether of flesh or spirit, but only the tearing the system of sin in pieces, so that sin still remains in the members if not in the heart. (2) That it does not imply liberty from evil thoughts, neither from wanderings in prayer, neither from the first motions of desire, as (suppose) of ease in pain. (3) That it does not imply an assurance of future salvation, the seal of the Spirit relating only to the present moment.

4. I have heard some of you affirm, on the other hand: (1) That it does imply liberty from the commandments of God, so that one who is saved through faith is not obliged or bound to obey them, does not do anything as a commandment or as a duty. (To support which they have affirmed that there is [ In the answer to this letter, which I received some weeks after, this is explained as follows: ‘All things which are a commandment to the natural man are a promise to all that have been justified. The thing itself is not lost, but the notion which people are wont to have of commandments, duties, &c.’ I reply: 1. If this be all you mean, why do you not say so explicitly to all men 2. Whether this be all, let any reasonable man judge, when he has read what is here subjoined.]* no command in the New Testament but to believe; that there is no duty required therein but that of believing; and that to a believer there is no commandment at all.) (2) That it does imply liberty to conform to the world, [The Brethren answer to this, ‘We believe it much better to discourse out of the newspapers than to chatter about holy things to no purpose.’ Perhaps so. But what is this to the point I believe both the one and the other to be useless, and therefore an abomination to the Lord. This objection, then, stands in full force, the fact alleged being rather defended than denied. The joining in worldly diversions in order to do good (another charge which cannot be denied), I think, would admit of the same defense -- viz. ‘that there are other things as bad.’]* by talking on useless if not trifling subjects; by joining in worldly diversions in order to do good; by putting on of gold and costly apparel, [‘We wear,’ say the Brethren, neither gold nor silver.’ You forget. I have seen it with my eyes. ‘But we judge nobody that does.’ How! Then you must judge both St. Peter and Paul false witnesses before God.

5. Secondly, with regard to that faith through which we are saved, I have heard many of you say, ‘A man may have justifying faith and not know it.’ Others of you, who are now in England (particularly Mr. Molther), I have heard affirm [In the Preface to the Second Journal the Moravian Church is cleared from this mistake. [See Journal, i. 430. Bhier, in a letter to Wesley, written several years later, denied that Molther ever held the opinions imputed to him (Moore's Wesley, i. 491n).]]* that ‘there is no such thing as weak faith; that there are no degrees in faith; that there is no justifying faith where there is ever any doubt; that there is no justifying faith without the plerophory of faith, the clear, abiding witness of the Spirit; that there is no justifying faith where there is not, in the full, proper sense, a new heart; and that those who have not these two gifts are only awakened, not justified.’ 6. Thirdly, as to the way to faith, here are many among us whom your brethren have advised (what it is not to be supposed they would as yet speak to me, or in their public preaching) [The substance of the answer to this and the following paragraphs is: (I) That none ought to communicate till he has faith -- that is, a sure trust in the mercy of God through Christ. This is granting the charge. (2) That ‘if the Methodists hold this sacrament is a means of getting faith, they must act according to their persuasion.’ We do hold it, and know it to be so to many of those who are previously convinced of sin.]* not to use those ordinances which our Church terms means of grace till they have such a faith as implies a clean heart and excludes all possibility of doubting. They have advised them, till then, not to search the Scriptures, not to pray, not to communicate; and have often affirmed that to do these things is seeking salvation by works, and that, till these works are laid aside, no man can receive faith: for ‘no man’ (say they) ‘can do these things without trusting in them; if he does not trust in them, why does he do them’

I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such an universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed and placed me in a chair. Presently a purging began, which I believe saved my life. I grew easier from that hour, and had such a night's rest as I have not had before since it pleased God to lay His hand upon me. To James Hutton [6] BRISTOL, November 14, 1741. DEAR JEMMY, -- Almost ever since the beginning of my illness [See previous letter.] (which it has now pleased God in some measure to remove) it has been much upon my mind, especially when I knew not but my Lord was requiring my soul of me, to cause a few words to be written in my name to you or some of the Brethren; and I look upon yours as a providential indication that the time of doing it is now come. I am afraid that the Moravian teachers who have been lately in London (I mean Mr. Spangenberg, Molther, and the rest) have, with regard to my brother and me (I speak plainly), acted contrary to justice, mercy, and truth. 1. To justice. Is it just for you, my brethren, to enter thus into other men's labors without (I speak of present things), nay, quite contrary to, the judgment and consent of those who were laboring therein before Let us put a case. Suppose I, having learned German perfectly, should in the neighborhood of Marienborn, or in Herrnhut itself (the thing is supposable, if not practicable), go and preach directly contrary to the judgment and consent of the Count, I should think myself to be equally just with a robber on the highway.

I will carry the books to Evesham, [He was at Evesham on Aug. 17. The books were probably Charles Wesley’s Hymns and Sacred Poems, published that year.] if I do not send before. The day of my setting out hence (if I have life and health) is Monday fortnight, and on Thursday fortnight I hope to be at Bristol. I shall write Lady Huntingdon [He was at this time on very intimate terms with Lady Huntingdon, and frequently visited her at Donnington Park (Life and Times, i. 58). His recent journey to the North had been suggested by a letter from her. See letter of July 12, 1743.] word of my mother's death to-night. She is to be buried to-morrow evening. Adieu. To Captain Robert Williams [3] LONDON, August 3, 1742. SIR, -- To prove that Robert Williams traded very largely during the time he was at Savannah, that he built several considerable buildings both at Savannah and other parts of the colony, that he greatly improved large tracts of land there, and was esteemed to have one of the chief settlements in the colony, you have not so much as quoted ‘common fame.’ So he that will believe it, let him believe it. But you have quoted common fame to support several charges against John Wesley, clerk: as, that he seduced its common persons settled there to idleness; that he used too great familiarities with Miss Hopkey, and continued so to do till she was married to Mr. William Williamson of Savannah, a gentleman of considerable note there ('tis much a gentleman of so considerable note as Mr. William Williamson would marry her!); that he sent her several letters and messages after her marriage, desiring her to meet him at divers unseasonable hours and places, many of which (hours or places) were at his, the said Wesley's, own closet. A report was, you say, that these things were so. Would any man desire better proof

I. 1. You, First, charge me with too much commending the Moravians. That the case may be fully understood, I will transcribe the passages which you cite from the Journal concerning them, and then give a general answer: -- ‘She told me Mr. Molther had advised her, till she received faith, to be still, ceasing from outward works. In the evening, Mr. Bray also was highly commending the being still: He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament.’ (Journal, ii. 312.) ‘Sunday, November 4. Our society met, and continued silent till eight.’ (ii.313.) ‘Sunday, June 22. I spoke thus: Eight or nine months ago, certain men arose, who affirmed that there is no such thing as any means of grace, and that we ought to leave off these works of the law.’ (ii. 354-5.) ‘You, Mr. Molther, believe that the way to attain faith, is, not to go to church, not to communicate, not to fast, not to use so much private prayer, not to read the Scripture, not to do temporal good, or attempt to do spiritual good.’ (ii. 329.) ‘You undervalue good works, especially works of outward mercy, never publicly insisting on the necessity of them.’ (ii. 495.) ‘Some of our brethren asserted, (1.) That till they had true faith, they ought to be still; that is, (as they explained themselves,) to abstain from the means of grace, as they are called, the Lord's supper in particular. (2.) That the ordinances are not means of grace, there being no other means than Christ.’ (ii. 313.) ‘I could not agree, either that none has any faith, so long as he is liable to any doubt or fear; or that, till we have it, we ought to abstain from the ordinances of God.’ (ii. 314.)

‘They affirmed that there is no commandment in the New Testament but to believe; that no other duty lies upon us; and that, when a man does believe, he is not bound or obliged to do anything which is commanded there.’ (ii. 354-5.) ‘Mr. Stonehouse told me, “No one has any degree of faith till he is perfect as God is perfect.”’ (ii. 345.) ‘You believe there are no degrees in faith.’ (ii. 344.) ‘I have heard Mr. Molther affirm, that there is no justifying faith where there is ever any doubt.’ (ii. 492.) ‘The moment a man is justified, he is sanctified wholly. Thenceforth, till death, he is neither more nor less holy.’ (ii. 489.) ‘We are to grow in grace, but not in holiness.’ (ii. 490.)

7. Let us now weigh these assertions. ‘They’ (that is, ‘the charms oftheir sour behavior’) ‘must be in your eye veryextraordinary.’ -- Do not you stumble at the threshold TheMoravians excel in sweetness of behavior. ‘As they can besufficient to cover such a multitude of errors and crimes.’ Such amultitude of errors and crimes! I believe, as to errors, they holduniversal salvation, and are partly Antinomians, (in opinion,) andpartly Quietists; and for this cause I cannot join with them. Butwhere is the multitude of errors Whosoever knows two or threehundred more, let him please to mention them. Such a multitude ofcrimes too! That some of them have used guile, and are of a closereserved behavior, I know. And I excuse them not. But to thismultitude of crimes I am an utter stranger. Let him prove thischarge upon them who can. For me, I declare I cannot. ‘To keep up the same regard and affection.’ -- Not so. I say, myaffection was not lessened, till after September, 1739, till I hadproof of what I had feared before. But I had not the same degree ofregard for them when I saw the dark as well as the bright side oftheir character. ‘I doubt your regard for them was not lessened tillthey began to interfere with what you thought your province.’ Ifthis were only a doubt, it were not much amiss; but it presentlyshoots up into an assertion, equally groundless: For my regard forthem lessened, even while I was in Georgia; but it increased again after my return from thence, especially while I was at Hernhuth;and it gradually lessened again for some years, as I saw more and more which I approved not. How then does it appear that ‘I wasinfluenced herein by a fear of losing my own authority; not by ajust resentment to see the honor of religion and virtue so scandalously trampled upon’ -- Trampled upon!By whom Not by the Moravians: I never sawany such thing among them. But what do you mean by ‘a just resentment’ I hope you do notmean what is commonly called zeal; a flame which often ‘sets onfire the whole course of nature, and is itself set on fire of hell!" "Rivers of water run from my eyes, because men keep not thy law.’ This resentment on such an occasion I understand. From all other may God deliver me!

9. You proceed: ‘How can you justify the many good things yousay of the Moravians, notwithstanding this character You saythey love God: But how can this be, when they even plead againstkeeping most of his commandments You say, you believe theyhave a sincere desire to serve God. How, then, can they despise hisservice in so many instances You declare some of them muchholier than any people you had yet known. Strange! if they fail in so many prime points of Christian duty, and this not only habitually and presumptuously, but even to the denying their use and necessity. You praise them for trampling under foot “the lust ofthe flesh, the lust of the eye, and the pride of life:” And yet youmake them a close, reserved, insincere, deceitful people. ‘How you will explain those things, I know not.’ (Remarks, pp. 20, 21.) By nakedly declaring each thing as it is. They are, I believe,the most self-inconsistent people now under the sun: And I describethem just as I find them; neither better nor worse, but leaving thegood and bad together. Upon this ground I can very easily justifythe saying many good things of them, as well as bad. For instance: I am still persuaded that they (many of them) love God; althoughmany others of them ignorantly ‘plead against the keeping,’ not ‘most,’ but some, ‘of his commandments.’ I believe ‘they have asincere desire to serve God:’ And yet, in several instances, some ofthem, I think, despise that manner of serving him which I knowGod hath ordained. I believe some of them are much holier thanany people I had known in August, 1740: Yet sure I am that othersamong them fail, not indeed in the ‘prime points of Christianduty,’ (for these are faith, and the love of God and man,) but in several points of no small importance. Not that they herein sinpresumptuously, neither; for they are fully, though erroneously,persuaded in their own minds. From the same persuasion they act,when they, in some sense, deny the use or necessity of those ordinances. How far that persuasion justify or excuse them, I leave to Him who knoweth their hearts. Lastly. I believe they trample under foot, in a good degree, ‘the lust of the flesh, the lust of theeye, and the pride of life:’ And yet many of them use reserve, yea, guile. Therefore, my soul mourns for them in secret places.

‘You praise them for using no diversions but such as become saints;’ (ii. 310) ‘and yet say,’ (I recite the whole sentence,) ‘I have heard some of you affirm, that “Christian salvationimplies liberty to conform to the world, by joining in worldly diversions in order to do good”’ (ii. 491). And both these aretrue. The Moravians, in general, ‘use no diversions but such as become saints;’ and yet I have heard some of them affirm, incontradiction to their own practice, that ‘one then mentioned did well, when he joined in playing at tennis in order to do good.’ 11. ‘You praise them for not “regarding outward adorning”’ (ii. 310). So I do, the bulk of the congregation. ‘And yet you say,’ (I again recite the whole sentence,) ‘I have heard some of you affirm,that “Christian salvation implies liberty to conform to the world,by putting on of gold and costly apparel.”’ (ii. 491). I have so.And I blame them the more, because they are condemned by thegeneral practice of their own Church. ‘You call their discipline “in most respects truly excellent” (ii. 310). I could wish you had more fully explained yourself.’ I have,in the Second Journal (ii. 19-56.) ‘It is no sign of good discipline to permit such abominations;’ that is, error in opinion, and guile in practice. True, it is not; nor is it any demonstrationagainst it. For there may be good discipline even in a College ofJesuits. Another fault is, too great a deference to the Count. Andyet, ‘in most respects, their discipline is truly excellent.’ ‘You mention it as a good effect of their discipline, that “every oneknows and keeps his proper rank” (ii. 310). Soon after, as itwere with a design to confute yourself, you say, “Our brethrenhave neither wisdom enough to guide, nor prudence enough to letit alone”’ (ii. 327). Pardon me, Sir. I have no design either toconfute or to contradict myself in these words. The former sentence is spoken of the Moravian brethren; the latter, of the Englishbrethren of Fetter-Lane.

12. You need not therefore ‘imagine, that either the strongpretences or warm professions of the Moravians,’ or their ‘agreeing with me on some favorite topics,’ (for my love to them was antecedent to any such agreement,) ‘induce me to overlook their iniquity, and to forgive their other crimes.’ (Remarks, p. 23.) No. Ilove them upon quite different grounds; even because I believe, notwithstanding all their faults, they ‘love the Lord Jesus insincerity,’ and have a measure of ‘the mind that was in him.’ AndI am in great earnest when I declare once more, that I have a deep, abiding conviction, by how many degrees thegood which is among them overbalances the evil; that I cannotspeak of them but with tender affection, were it only for thebenefits I have received from them; and that, at this hour, I desire union with them (were those stumbling-blocks once put away,which have hitherto made that desire ineffectual) above all things under heaven. II. 1. Your second charge is, ‘That I hold, in common with them,principles from which their errors naturally follow.’ You meanjustification by faith alone. To set things in the clearest light I can, Iwill first observe what I hold, and what you object; and then inquire what the consequences have been. First. As to what I hold. My latest thoughts upon justification are expressed in the following words: -- ‘Justification sometimes means our acquittal at the last day. But this is out of the present question; that justification whereof ourArticles and Homilies speak, meaning present pardon andacceptance with God; who therein declares his righteousness and mercy, by or for the remission of the sins that are past. ‘I believe, the condition of this is faith: I mean, not only, thatwithout faith we cannot be justified; but also, that, as soon as anyone has true faith, in that moment he is justified. ‘Good works follow this faith, but cannot go before it. Much less can sanctification, which implies a continued course of good works,springing from holiness of heart. But -- entire sanctification goesbefore our justification at the last day.

‘It is allowed, that repentance, and “fruits meet for repentance,” gobefore faith. Repentance absolutely must go before faith; fruits meetfor it, if there be opportunity. By repentance I mean, conviction ofsin, producing real desires and sincere resolutions of amendment;and by “fruits meet for repentance,” forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and, in general, obeying him according to the measure of grace which we have received. But these I cannot, as yet, term good works, because they do not spring from faith and the love of God.’ 2. ‘Faith, in general, is a divine, supernatural e (evidence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifyingfaith implies, not only a divine e that God “was in Christ,reconciling the world unto himself,” but a sure trust and confidence that Christ died for my sins, that he loved me, and gave himself forme. And the moment a penitent sinner thus believes, God pardonsand absolves him’ [A Farther Appealto Men of Reason and Religion, Part I. See Works, viii. 46, 47]. Now, it being allowed, that both inward and outward holiness arethe stated conditions of final justification, what more can youdesire, who have hitherto opposed justification by faith alonemerely upon a principle of conscience, because you was zealous forholiness and good works Do I not effectually secure these fromcontempt, at the same time that I defend the doctrines of the Church I not only allow, but vehemently contend, that none shall everenter into glory, who is not holy on earth, as well in heart as ‘in all manner of conversation.’ I cry aloud, ‘Let all that have believed, be careful to maintain good works;’ and, ‘Let every one that nameth the name of Christ, depart from all iniquity.’ I exhort even those who are conscious they do not believe, ‘Cease to do evil,learn to do well. The kingdom of heaven is at hand;’ therefore, ‘repent, and bring forth fruits meet for repentance.’ Are not thesedirections the very same, in substance, which you yourself wouldgive to persons so circumstanced

3. ‘Many of those who are perhaps as zealous of good works asyou, think I have allowed you too much. Nay, my brethren, buthow can we help allowing it, if we allow the Scriptures to be fromGod For is it not written, and do not you yourselves believe, “Without holiness no man shall see the Lord” And how then,without fighting about words, can we deny, that holiness is acondition of final acceptance And as to the first acceptance orpardon, does not all experience as well as Scripture prove, that noman ever yet truly believed the gospel who did not first repent Repentance therefore we cannot deny to be necessarily previous tofaith. Is it not equally undeniable, that the running back into willful,known sin (suppose it were drunkenness or uncleanness) stifles thatrepentance or conviction And can that repentance come to anygood issue in his soul, who resolves not to forgive his brother orwho obstinately refrains from what God convinces him is right, whether it be prayer or hearing his word Would you scrupleyourself to tell one of these, “Unto him that hath shall be given; but from him that hath not,” that is, uses it not, “shall be taken eventhat which he hath” Would you scruple to say this But in sayingthis, you allow all which I have said, viz., that previous tojustifying faith, there must be repentance, and, if opportunitypermit, “fruits meet for repentance.” ‘And yet I allow you this, that although both repentance and thefruits thereof are in some sense necessary before justification, yetneither the one nor the other is necessary in the same sense, or in the same degree, with faith. Not in the same degree. For in whatever moment a man believes, (in the Christian sense of theword,) he is justified, his sins are blotted out, “his faith is countedto him for righteousness.” But it is not so, at whatever moment herepents, or brings forth any or all the fruits of repentance. Faithalone therefore justifies; which repentance alone does not; muchless any outward work. And consequently, none of these arenecessary to justification, in the same degree with faith.

‘No in the same sense. For none of these has so direct, immediate arelation to justification as faith. This is proximately necessarythereto; repentance remotely, as it is necessary (to faith. And the fruits of repentance still more remotely, as they are necessary [These words (omitted through a printer’s error) are restored by Wesley in his second letter to Mr. Church. See page 255.]) to the increase or continuance of repentance. And even in this sense, these are only necessary on supposition -- if there be time and opportunity for them; for in many instances there is not; but God cuts short his work, and faith prevents the fruits of repentance: So that the general proposition is not overthrown, but clearly established, by these concessions; and we conclude still, that faith alone is the proximate condition of justification.’ 4. This is what I hold concerning justification. I am next briefly toobserve what you object. ‘If faith,’ say you, ‘is the sole condition of justification, then it is our sole duty.’ (Remarks, p. 25.) I deny theconsequence. Faith may be, in the sense above described, the sole condition of justification; and yet not only repentance be our dutybefore, but all obedience after, we believe. You go on: ‘If good works are not conditions of ourjustification, they are not conditions of our (final) salvation’ (ibid.). I deny the consequence again. Good works, properly so called, cannot be the conditions of justification; because it is impossible to do any good work before we are justified. And yet, notwithstanding, good works may be, and are, conditions of finalsalvation. For who will say it is impossible to do any good workbefore we are finally saved You proceed: ‘Can we be saved in the contemptuous neglect of repentance, prayer,’ &c. (Page 26.) No, nor justified neither; but while they are previous to faith, these are not allowed to be goodworks. You afterwards argue from my own concessions, thus: ‘Yournotion of true stillness is, “a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy law, and the works of his commandments.” But how is it possible toreconcile to this, the position, that these duties are not conditions ofour justification If we are justified without them, we may be savedwithout them. This consequence cannot be too often repeated.’ (Ibid.)

‘In another place, after having observed that “sin does remain in one that is justified, though it has not dominion over him,” you go on: “But fear not, though you have an evil heart; yet a little while, and you shall be endued with power from on high, whereby ye may purify yourselves, even as he is pure.” Sinners, if they believe this, may be quite secure, and imagine they have nothing to fear, though they continue in their iniquities. For God's sake, Sir, speak out. If they that have an evil heart have not, who has reason to fear’ (Pages 30-1.) All who have not dominion over sin; all who continue in their iniquities. You, for one, if any sin has dominion over you. If so, I testify against you this day, (and you will not be quite secure, if you believe me,) ‘The wrath of God abideth on you!’ ‘What do you mean by, “sin remains in one that is justified” that he is guilty of any known, willful, habitual sin’ (pages 31-2). Judge by what is gone before: -- I mean the same as our Church means by, ‘sin remains in the regenerate.’ 6. You proceed to another passage, which in the Journal stands thus: ‘After we had wandered many years in the new path of salvation by faith and works, about two years ago it pleased God to show us the old way of salvation by faith only. And many soon tasted of this salvation, being justified freely, having peace with God, “rejoicing in hope of the glory of God,” and having 'his love shed abroad in their hearts.”’ (ii. 354.) Thus I define what I mean by this salvation, viz., ‘righteousness, and peace, and joy in the Holy Ghost.’ But you object, ‘Here you deny the necessity of good works in order to salvation.’ (Remarks, p. 33.) I deny the necessity, nay, possibility, of good works, as previous to this salvation; as previous to faith or those fruits of faith, ‘righteousness, and peace, and joy in the Holy Ghost.’ This is my real sentiment, not a slip of my pen, neither any proof of my want of accuracy. 7. ‘I shall now,’ you say, ‘consider the account you give, in this Journal, of the doctrine of justification.’ (pages 36-7). I will recite the whole, just as it stands, together with the occasion of it: --

‘In the afternoon I was informed how many who cannot, in terms, deny it, explain justification by faith. They say, (1.) Justification is two-fold; the first in this life, the second at the last day. (2.) Both these are by faith alone, that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, “we are justified by faith only.” But they add, (3.) We are not justified by subjective faith alone, that is, by the faith which is in us. But good works also must be added to this faith, as a joint condition both of the first and second justification. . . . ‘In flat opposition to this, I cannot but maintain, (at least, till I have clearer light,) (1.) That the Justification which is spoken of by St. Paul to the Romans, and in our Articles, is not twofold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. (2.) It is true, that the merits of Christ are the sole cause of this our justification. But it is not true, that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean, by faith, the merits of Christ. But, (3.) By our being justified by faith only, both St. Paul and the Church mean that the condition of our justification is faith alone, and not good works; inasmuch as all works done before justification have in them the nature of sin. Lastly. That faith which is the sole condition of justification, is the faith which is wrought in us by the grace of God. It is a sure trust which a man hath, that Christ hath loved him and died for him." (Journal, ii. 326) 8. To the first of these propositions you object, ‘that justification is not only twofold, but manifold. For a man may possibly sin many times, and as many times be justified or forgiven.’ (Remarks, pp. 37-9.)

I grant it. I grant also, that justification sometimes means a state of acceptance with God. But all this does not in the least affect my assertion, that ‘that justification which is spoken of by St. Paul to the Romans, and by our Church in the Eleventh, Twelfth, and Thirteenth Articles, is not our acquittal at the last day, but the present remission of our sins.’ You add, ‘You write in other places so variously about this matter, that I despair to find any consistency. Once you held “a degree of justifying faith short of the full assurance of faith, theabiding witness of the Spirit, or the clear perception that Christ abideth in him;” and yet you afterwards “warned all not to think they were justified before they had a clear assurance, that God had forgiven their sins.” What difference there is between this clearassurance, and the former full assurance and clear perception, Iknow not.’ (Page 40.) Let us go on step by step, and you will know. ‘Once you held “adegree of justifying faith, short of the full assurance of faith, theabiding witness of the Spirit, or the clear perception that Christabideth in him.”’ And so I hold still, and have done for some years. ‘And yet you afterwards warned all not to think they werejustified before they had a clear assurance that God had forgiventheir sins.’ I did so. ‘What difference there is between this clear assurance, and that full assurance and clear perception, I knownot.’ Sir, I will tell you. The one is an assurance that my sins areforgiven, clear at first, but soon clouded with doubt or fear. Theother is such a plerophory or full assurance that I am forgiven, andso clear a perception that Christ abideth in me, as utterly excludesall doubt and fear, and leaves them no place, no, not for an hour. So that the difference between them is as great as the differencebetween the light of the morning and that of the midday sun.

9. On the second proposition you remark (1) that I ‘ought to havesaid, the merits of Christ are (not the sole cause, but) the sole meritorious cause of this our justification.’ (page 41); (2) That ‘St. Paul and the Church, by justifying faith, mean, faith in the gospel and merits of Christ.’ The very thing; so I contend, in flatopposition to those who say they mean only the object of this faith. Upon the third proposition, ‘By our being justified by faith only,both St. Paul and the Church mean, that the condition of ourjustification is faith alone, and not good works;’ you say, ‘Neither of them mean any such thing. You greatly wrong them, inascribing so mischievous a sentiment to them.’ (Ibid.) Let me begyou, Sir, to have patience, and calmly to consider, (1.) What I meanby this proposition. Why should you any longer run as uncertainly, and fight as one that beateth the air (2.) What is advancedtouching the sentiments of the Church, in the tract referred to above. Till you have done this, it would be mere loss of time todispute with you on this head. I waive, therefore, for the present, the consideration of some of your following pages. Only I cannot quite pass over that (I believe, new) assertion, ‘that the Thirteenth Article, entitled, “Of Works done before Justification,” does not speak of works done before justification, but of works before grace, which is a very different thing!’ (page 45). I beseech you, Sir, to consider the Eleventh, Twelfth, and Thirteenth Articles, just as they lie, in one view: And you cannot but see that it is as absolutely impossible to maintain that proposition, as it is to prove that the Eleventh and Twelfth Articles speak not of justification, but of some very different thing. 10. Against that part of the fourth proposition, ‘Faith is a sure trust which a man hath, that Christ loved him and died for him,’ you object, ‘This definition is absurd; as it supposes that such a sure trust can be in one who does not repent of his sins.’ (page 48). I suppose quite the contrary, as I have declared over and over; nor, therefore, is there any such danger as you apprehend.

But you say, ‘There is nothing distinguishing enough in this to point out the true justifying faith.’ (ibid.) I grant it; supposing a man were to write a book, and say this of it, and no more. But did you ever see any treatise of mine, wherein I said this of faith, and no more nothing whereby to distinguish true faith from false Touching this Journal, your own quotations prove the contrary. Yea, and I everywhere insist, that we are to distinguish them by their fruits, by inward and outward righteousness, by the peace of God filling and ruling the heart, and by patient, active joy in the Holy Ghost. You conclude this point: ‘I have now, Sir, examined at large your account of justification; and, I hope, fully refuted the several articles in which you have comprised it’ (page 49). We differ in our judgment. I do not apprehend you have refuted any one proposition of the four. You have, indeed, amended the second, by adding the word meritorious; for which I give you thanks. 11. You next give what you style, ‘the Christian scheme of justification;’ (page 50;) and afterwards point out the consequences which you apprehend to have attended the preaching justification by faith; the Third point into which I was to inquire. You open the cause thus: ‘The denying the necessity of good works, as the condition of justification, directly draws after it, or rather includes in it, all manner of impiety and vice. It has often perplexed and disturbed the minds of men, and in the last century occasioned great confusions in this nation. These are points which are ever liable to misconstructions, and have ever yet been more or less attended with them. And it appears from what you have lately published, that since you have preached the doctrine, it has had its old consequences, or rather worse ones; it has been more misunderstood, more perverted and abused, than ever.’ (Remarks, pp. 1-2.) ‘The denying the necessity of good works, as the condition of justification, draws after it, or rather includes in it, all manner of impiety and vice.’ Here stands the proposition; but where is the proof Till that appears, I simply say, It does not. ‘It has often perplexed and disturbed the minds of men.’ And so have many other points in St. Paul’s Epistles.

‘But these are points which are ever liable to misconstructions; and have ever yet, more or less, been attended with them.’ And what points of revealed religion are those which are not ever liable to misconstructions Or of what material point can we say, that it has not ever yet, more or less, been attended with them ‘In the last century it occasioned great confusions in this nation.’ It occasioned! No; in no wise. It is demonstrable, the occasions of those confusions were quite of another kind. ‘And it appears, that since you have preached the doctrine, it has had its old consequences, or rather worse. It has been more misunderstood, more perverted and abused, than ever.’ What! worse consequences than regicide, (which, you say, was the old one,) and making our whole land a field of blood Or has it been more perverted and abused than when (in your account) it overturned the whole frame both of Church and State 12. You go on: ‘The terms of the gospel are, repentance toward God, and faith toward our Lord Jesus Christ. But when we undervalue either of these terms, we involve the consciences of the weak in fatal perplexities; we give a handle to others to justify their impieties; we confirm the enemies of religion in their prejudices.’ (Page 2.) All this I grant. But it affects not me. For I do not undervalue either faith or repentance. ‘Was not irreligion and vice already prevailing enough in the nation, but we must -- throw snares in people's way, and root out the remains of piety and devotion, in the weak and well-meaning That this has been the case, your own confessions put beyond all doubt. And you even now hold and teach the principles from which these dangerous consequences do plainly and directly follow.’ (Page 3.)

‘Was not irreligion and vice already prevailing enough,’ (whether I have increased them, we will consider by and by,) ‘but we must throw snares in people’s way’ God forbid! My whole life is employed in taking those snares out of people's way, which the world and the devil had thrown there. ‘And root out the remains of piety and devotion in the weak and well-meaning’ Of whom speaketh the Prophet this of himself, or of some other man ‘Your own confessions put this beyond all doubt.’ What! that ‘I root out the remains of piety and devotion’ Not so. The sum of them all recited above amounts to this and no more: ‘That while my brother and I were absent from London, many weak men were tainted with wrong opinions, most of whom we recovered at our return; but even those who continued therein did, notwithstanding, continue to live a holier life than ever they did before they heard us preach.’ ‘And you even now hold the principles from which these dangerous consequences do plainly and directly follow.’ But I know not where to find these consequences, unless it be in your title-page. There indeed I read of the very fatal tendency of justification by faith only: ‘The divisions and perplexities of the Methodists, and the many errors relating both to faith and practice, which,’ as you conceive, ‘have already arisen among these deluded people.’ However, you ‘charitably believe, I was not aware of these consequences at first.’ (page 4). No, nor am I yet; though it is strange I should not, if they so naturally succeed that doctrine. I will go a step farther. I do not know, neither believe, that they ever did succeed that doctrine, unless perhaps accidentally, as they might have succeeded any doctrine whatsoever. And till the contrary is proved, those consequences cannot show that these principles are not true.

‘I was a little surprised, in going out of the room, at one who catched hold of me, and said abruptly, “I must speak with you, and will. I have sinned against light and against love.” (N. B. She was soon after, if not at that very time, a common prostitute.) “I have sinned beyond forgiveness. I have been cursing you in my heart, and blaspheming God, ever since I came here. I am damned: I know it: I feel it: I am in hell: I have hell in my heart.” I desired two or three who had confidence in God, to join in crying to him on her behalf. Immediately that horrible dread was taken away, and she began to see some dawnings of hope.’ (ii. 333.) ‘The attention of all was soon fixed on poor Lucretia Smith. One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled; and then broke out into cursing and blaspheming; then stamped, and struggled with incredible strength, so that four or five could scarce hold her; then cried out, ‘O eternity, eternity! O that I had no soul! O that I had never been born!” At last she faintly called on Christ to help her; and the violence of her pangs ceased.’ (ii. 347.) It should be remembered, that from that time to this, her conversation has been as becometh the gospel. ‘Thursday, December 25, I met with such a case as I do not remember either to have known or heard of before: Lucretia Smith (the same person), after many years’ mourning, (long before she heard of us,) was filled with peace and joy in believing. In the midst of this, without any discernible cause, such a cloud suddenly overwhelmed her, that she could not believe her sins were ever forgiven at all, nor that there was any such thing as forgiveness of sins. She could not believe that the Scriptures were true; that there was any heaven, or hell, or angel, or spirit, or any God. One more I have since found in the same state: But observe, neither of these continued therein; nor did I ever know one that did. So sure it is that all faith is the gift of God, which the moment he withdraws, the evil heart of unbelief will poison the whole soul.’ (ii. 410.)

To conclude this head: You roundly affirm, once for all, ‘The grossest corruptions have ever followed the spreading of this tenet. The greatest heats and animosities have been raised thereby. The wildest errors have been thus occasioned. And in proportion to its getting ground, it has never failed to perplex the weak, to harden the wicked, and to please the profane. Your Journal is a proof that these terrible consequences have of late prevailed, perhaps more than ever.’ (Page 51.) Suppose that Journal gives a true account of facts, (which you seem not to deny,) could you find there no other fruits of my preaching, than these terrible ones you here mention O who so blind, as he that will not see! [Matthew Henry on Jer. xx. See Swift's Polite Conversation, dial. 3.] 18. But that we may not still talk at large, let us bring this question into as narrow a compass as possible. Let us go no farther as to time, than seven years last past; as to place, than London and the parts adjoining; as to persons, than you and me, Thomas Church preaching one doctrine, John Wesley the other. Now then, let us consider with meekness and fear, what have been the consequences of each doctrine. You have preached justification by faith and works, at Battersea, and St. Ann's, Westminster; while I preached justification by faith alone, near Moorfields, and at Short's Gardens. I beseech you then to consider, in the secret of your heart, how many sinners have you converted to God By their fruits we shall know them. This is a plain rule. By this test let them be tried. How many outwardly and habitually wicked men have you brought to uniform habits of outward holiness It is an awful thought! Can you instance in a hundred in fifty in twenty in ten If not, take heed unto yourself and to your doctrine. It cannot be that both are right before God.

As for the ‘abilities, learning, and experience’ of Dr. Monro [John Monro (1715-91, Physician of Bethlehem Hospital 1751.] (page 70,) if you are personally acquainted with him, you do well to testify them. But if not, permit me to remind you of the old advice: -- Qualem commendes, etiam atque etiam aspice, ne mox Incutiant aliena tibi peccata pudorem. [Horace's Epistles, I. xviii.76: ‘Beware whom you commend, lest you should be blamed for the faults of another man.’] In endeavoring to account for the people’s recovery from those disorders, you say, ‘I shall not dispute how far prayer may have naturally a good effect.’ Nay, I am persuaded you will not dispute but it may have supernatural good effects also. ‘However, there is no need of supposing these recoveries miraculous.’ (page 71.) Who affirms there is I have set down the facts just as they were, passing no judgment upon them myself; (consequently, here is no foundation for the charge of enthusiasm;) and leaving every man else to judge as he pleases. 11. The next passage you quote as a proof of my enthusiasm, taking the whole together, runs thus: ‘After communicating at St. James’s, our parish church, I visited several of the sick. Most of them were ill of the spotted fever, which, they informed me, had been extremely mortal, few persons recovering from it. But God had said, “Hitherto shalt thou come.” I believe there was not one with whom we were, but recovered.’ (Journal, ii. 401-2.) On which you comment thus: ‘Here is indeed no intimation of any thing miraculous.’ No! not so much as an intimation! Then why is this cited as an instance of my enthusiasm Why, ‘You seem to desire to have it believed, that an extraordinary blessing attended your prayers; whereas, I believe they would not have failed of an equal blessing and success, had they had the prayers of their own parish Ministers.’ I believe this argument will have extraordinary success, if it convince any one that I am an enthusiast.

12. You add, ‘I shall give but one account more, and this is what you give of yourself.’ (Remarks, p. 72.) The sum whereof is, ‘At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.’ I did so. I assert the fact still. ‘Now, if these,’ you say, ‘are not miraculous cures, all this is rank enthusiasm.’ I will put your argument in form: -- He that believes those are miraculous cures which are not so is a rank enthusiast: But you believe those to be miraculous cures which are not so: Therefore, you are a rank enthusiast. Before I answer, I must know what you mean by miraculous. If you term everything so, which is not strictly accountable for by the ordinary course of natural causes, then I deny the latter part of the minor proposition. And unless you can make this good, unless you can prove the effects in question are strictly accountable for by the ordinary course of natural causes, your argument is nothing worth. You conclude this head with, ‘Can you work miracles All your present pretences to the Spirit, till they are proved by miracles, cannot be excused, or acquitted from enthusiasm.’ (Page 73.) My short answer is this: I pretend to the Spirit just so far as is essential to a state of salvation. And cannot I be acquitted from enthusiasm till I prove by miracles that I am in a state of salvation 13. We now draw to a period: ‘The consequences of Methodism,’ you say, that is, of our preaching this doctrine, ‘which have hitherto appeared, are bad enough to induce you to leave it. It has, in fact, introduced many disorders; enthusiasm, Antinomianism, Calvinism, a neglect and contempt of God’s ordinances, and almost all other duties.’ (Page 75.)

MY LORD, -- Some time ago I was informed that your Lordship had received some allegation against me by one--[Name left blank in letter.] charging me with committing or offering to commit lewdness with her. I have also been lately informed that your Lordship had been pleased to say, if I solemnly declared my innocence, you would be satisfied. I therefore take this liberty, and do hereby solemnly declare that neither did I ever commit lewdness with that person, neither did I ever solicit her thereunto, but am innocent in deed and word as touching this thing. As there are other such slanders cast on me, and no less than all manner of evil spoken of me, I must beg leave first to declare mine innocence as to all other women likewise. It is now near twenty years since I began working out my salvation; in all which time God, in whose presence I speak, has kept me from either committing any act of adultery or fornication or soliciting any person whatsoever thereto. I never did the action; I never spoke a word inducing any one to such evil; I never harbored any such design in my heart. If your Lordship requires any farther purgation, I am ready to repeat this declaration viva voce, and to take the oaths in proof of it. -- I am, my Lord, Your Lordship's dutiful son and servant, Ch. W. To Robert Young [4] March 4, 1745. ROBERT YOUNG, -- I expect to see you, between this and Friday, and to hear from you that you are sensible of your fault. Otherwise, in pity to your soul, I shall be obliged to inform the Magistrates of your assaulting me yesterday in the street. -- I am Your real friend. To a Clerical Friend NEWCASTLE-UPON-TYNE, March 11, I 745. I have been drawing up this morning a short state of the case between the clergy and us: I leave you to make any such use of it as you believe will be to the glory of God. 1. About seven years since, we began preaching inward, present salvation as attainable by faith alone. 2. For preaching this doctrine we were forbidden to preach in the churches. 3. We then preached in private houses as occasion offered; and, when the houses could not contain the people, in the open air.

I have been much disappointed since I left London last, expecting to meet with nothing but difficulties, and finding none at all, or such as did but just appear and then vanish into nothing. So it shall always be, if our whole care be cast on Him who careth for us. The rough places shall in due time be all made smooth, and the mountain become a plain. What have we, then, to do but to stand still and see the salvation of God I commend you and yours to His ever-waking love; and am Your affectionate friend and brother. We are to set out toward St. Ives to-morrow. To Mrs. Jones, At Fonmon Castle, Near Cardiff, South Wales. Free-James Erskine. [See Journal, iii. 181; and letter of March 16, 1745.] To the Author of the ‘Craftsman’ [9] [July] 1745. SIR, -- In your late paper of June 22 I find (among many to the same effect) these words: -- ‘Methodists place all merit in faith and grace, and none in good works. This unwarrantable strange sect of a religion, founded on madness and folly, hold that there is no justification by good works, but by faith and grace only. They hereby banish that divine part of our constitution, reason; and cut off the most essential recommendation to heaven, virtue. ‘Men who are far gone in their mad principles of religion suspend the hand of industry, become inactive, and leave all to Providence, without exercising either their heads or hands. ‘The doctrine of Regeneration is essential with political Methodists; who are now regenerated, place all merit in faith, and have thrown good works aside.’ I am pressed by those to whose judgment I pay great regard to take some notice of these assertions; and the rather because you sometimes seem as if you thought the Christian institution was of God. Now, if you really think so, or if you desire that any man should believe you do, you must not talk so ludicrously of Regeneration; for it is an essential doctrine of Christianity. And you may probably have heard, or even read in former years, that it was the Author of this institution who said, ‘Except a man be born again, he cannot see the kingdom of God.’

And yet ‘this unaccountable strange sect’ (so I believe we appear to you) ‘place no merit at all in good works.’ Most true. No, nor in faith neither (which you may think more unaccountable still); but only in ‘the blood of the everlasting covenant.’ We do assuredly hold (which I beg to leave with you, and to recommend to your deepest consideration) that there is no justification in your sense either by faith or works, or both together -- that is, that we are not pardoned and accepted with God for the merit of either or both, but only by the grace or free love of God, for the alone merits of His Son Jesus Christ. -- I am, sir, Your friend, though not admirer. To Count Zinzendorf and the Moravian Brethren [10] LONDON, September 6, 1745. TO THAT PART OF THE PEOPLE CALLED METHODISTS WHO ARE COMMONLY STYLED THE MORAVIAN BRETHREN. You declare, in the Daily Advertiser of August 2 (by your humble servant James Hutton), that Mr. John and Charles Wesley are both in the plain way of false teaching and deceiving souls; that you cannot but be suspicious, at the same time they preach perfection, they are willful servants of sin; and that you fear you shall see them running with their heads against the wall for a punishment of their high spirits. You declare at the same time, if a controversy should arise from this declaration, you will not meddle with it in any way. That is, you strike a man on the head as hard as you can, and then declare you will not fight. You are safe! No controversy will arise on my part from any declaration of this kind. Your unusual conduct does not hinder me from still embracing you with candor and love, and commending you to Him who is able to make you perfect in every good work; for whose sake I am, and trust ever to remain, Your brother and servant. To the Mayor of Newcastle-upon-Tyne [11] NEWCASTLE, September 21, 1745.

I. 3. You will give me leave (writing as a friend rather than a disputant) to invert the order of your objections, and to begin with the third, because I conceive it may be answered in fewest words. The substance of it is this: ‘If in fact you can work such signs and wonders as were wrought by the Apostles, then you are entitled (notwithstanding what I might otherwise object) to the implicit faith due to one of that order.’ A few lines after, you cite a case related in the Third Journal, p. 88, [See Journal ii. 290-1, Oct. 12, 1739.] and add: ‘If you prove this to be the fact, to the satisfaction of wise and good men, then I believe no wise and good men will oppose you any longer. Let me therefore rest it upon your conscience, either to prove this matter of fact or to retract it. If upon mature examination it shall appear that designing people imposed upon you, or that hysterical women were imposed upon themselves, acknowledge your zeal outran your wisdom.’ 4. Surely I would. But what if, on such examination, it shall appear that there was no imposition of either kind, to be satisfied of which I waited three years before I told the story What if it appear, by the only method which I can conceive, the deposition of three or four eye-and earwitnesses, that the matter of fact was just as it is there related, so far as men can judge from their eyes and ears Will it follow that I am entitled to demand the implicit faith which was due to an apostle By no means. Nay, I know not that implicit faith was due to any or all of the Apostles put together. They were to prove their assertions by the written Word. You and I are to do the same. Without such proof I ought no more to have believed St. Peter himself than St. Peter's (pretended) successor.

5. I conceive, therefore, this whole demand, common as it is, of proving our doctrine by miracles, proceeds from a double mistake: (1) A supposition that what we preach is not provable from Scripture; for if it be, what need we farther witnesses ‘To the law and to the testimony!' (2) An imagination that a doctrine not provable by Scripture might nevertheless be proved by miracles. I believe not. I receive the written Word as the whole and sole rule of my faith. II. 6. Perhaps what you object to my phraseology may be likewise answered in few words. I thoroughly agree that it is best to ‘use the most common words, and that in the most obvious sense’; and have been diligently laboring after this very thing for little less than twenty years. I am not conscious of using any uncommon word or any word in an uncommon sense; but I cannot call those uncommon words which are the constant language of Holy Writ. These I purposely use, desiring always to express Scripture sense in Scripture phrase. And this I apprehend myself to do when I speak of salvation as a present thing. How often does our Lord Himself do thus! how often His Apostles, St. Paul particularly! Insomuch that I doubt whether we can find six texts in the New Testament, perhaps not three, where it is otherwise taken. 7. The term ‘faith’ I likewise use in the scriptural sense, meaning thereby ‘the evidence of things not seen.’ And that it is scriptural appears to me a sufficient defense of any way of speaking whatever. For, however the propriety of those expressions may vary which occur in the writings of men, I cannot but think those which are found in the Book of God will be equally proper in all ages. But let us look back, as you desire, to the age of the Apostles. And if it appear that the state of religion now is, according to your own representation of it, the same in substance as it was then, it will follow that the same expressions are just as proper now as they were in the apostolic age.

8. ‘At the time of the first preaching of the gospel’ (as you justly observe) ‘both Jews and Gentiles were very negligent of internal holiness, but laid great stress on external rites and certain actions, which, if they performed according to the due forms of their respective religions, they doubted not but those works would render them acceptable to God. The Apostles therefore thought they could not express themselves too warmly against so wicked a persuasion, and often declare that we cannot be made righteous by works (that is, not by such outward works as were intended to commute for inward holiness), but “by faith in Christ” (that is, by becoming Christians both in principle and practice).’ 9. I have often thought the same thing; namely, that the Apostles used the expression ‘salvation by faith’ (importing inward holiness by the knowledge of God) in direct opposition to the then common persuasion of salvation by works -- that is, going to heaven by outward works, without any inward holiness at all. 10. And is not this persuasion as common now as it was in the time of the Apostles We must needs go out of the world, or we cannot doubt it. Does not every one of our Churches (to speak a sad truth) afford us abundant instances of those who are as negligent of internal holiness as either the Jews or ancient Gentiles were And do not these at this day lay so great a stress on certain external rites, that, if they perform them according to the due forms of their respective communities, they doubt not but those works will render them acceptable to God You and I therefore cannot express ourselves too warmly against so wicked a persuasion; nor can we express ourselves against it in more proper terms than those the Apostles used to that very end. It cannot be denied that this apostolical language is also the language of our own Church. But I waive this. What is scriptural in any Church, I hold fast; for the rest, I let it go. III. 11. But the main point remains: you think the doctrines I hold are not founded on Holy Writ. Before we inquire into this, I would just touch on some parts of that abstract of them which you have given.

‘Faith (instead of being a rational assent and moral virtue, for the attainment of which men ought to yield the utmost attention and industry) is altogether supernatural and the immediate gift of God.’ I believe (1) that a rational assent to the truth of the Bible is one ingredient of Christian faith; (2) that Christian faith is a moral virtue in that sense wherein hope and charity are; (3) that men ought to yield the utmost attention and industry for the attainment of it; and yet (4) that this, as every Christian grace, is properly supernatural, is an immediate gift of God, which He commonly gives in the use of such means as He hath ordained. I believe it is generally given in an instant: but not arbitrarily, in your sense of the word; not without any regard to the fitness (I should say the previous qualifications) of the recipient. 12. ‘When a man is pardoned, it is immediately notified to him by the Holy Ghost, and that, not by His imperceptibly working a godly assurance, but by such attestation as is easily discernible from reason or fancy.’ I do not deny that God imperceptibly works in some a gradually increasing assurance of His love; but I am equally certain He works in others a full assurance thereof in one moment. And I suppose, however this godly assurance be wrought, it is easily discernible from bare reason or fancy. ‘Upon this infallible notification he is saved, is become perfect, so that he cannot commit sin.’ I do not say this notification is infallible in that sense, that none believe they have it who indeed have it not; neither do I say that a man is perfect in love the moment he is born of God by faith. But even then I believe, if he keepeth himself, he cloth not commit (outward) sin. 13. ‘This first sowing of the first seed of faith you cannot conceive to be other than instantaneous (ordinarily), whether you consider experience, or the Word of God, or the very nature of the thing. Whereas all these appear to me to be against you. To begin with experience: I believe myself to have as steady a faith in a pardoning God as you can have; and yet I do not remember the exact day when it was first given.’

Perhaps not. Yours may be another of those exempt cases which were allowed before. But ‘the experience,’ you say, ‘of all the pious persons’ you ‘are acquainted with is the very same with’ yours. You will not be displeased with my speaking freely. How many truly pious persons are you so intimately acquainted with as to be able to interrogate them on the subject with twenty with ten If so, you are far happier than I was for many years at Oxford. You will naturally ask, with how many truly pious persons am I acquainted, on the other hand. I speak the truth in Christ, I lie not: I am acquainted with more than twelve or thirteen hundred persons, whom I believe to be truly pious, and not on slight grounds, and who have severally testified to me with their own mouths that they do know the day when the love of God was first shed abroad in their hearts and when His Spirit first witnessed with their spirits that they were the children of God. Now, if you are determined to think all these liars or fools, this is no evidence to you; but to me it is strong evidence, who have for some years known the men and their communication. 14. As to the Word of God, you well observe, ‘We are not to frame doctrines by the sound of particular texts, but the general tenor of Scripture, soberly studied and consistently interpreted.’ Touching the instances you give, I would just remark: (1) To have sin is one thing; to commit sin is another. (2) In one particular text it is said, ‘Ye are saved by hope’; perhaps in one more (though I remember it not), ‘Ye are saved by repentance or holiness.’ But the general tenor of Scripture, consistently interpreted, declares, ‘We are saved by faith.’ (3) Will either the general tenor of Scripture or your own conscience allow you to say that faith is the gift of God in no other or higher sense than riches are (4) I entirely agree with you that the children of light walk by the joint light of reason, Scripture, and the Holy Ghost.

15. ‘But the Word of God appears to' you 'to be manifestly against such an instantaneous giving of faith, because it speaks of growth in grace and faith as owing to the slow methods of instruction.’ So do I. But this is not the question. We are speaking, not of the progress, but of the first rise of faith. ‘It directs the gentle instilling of faith by long labor and pious industry.’ Not the first instilling; and we speak not now of the continuance or increase of it. ‘It compares even God's part of the work to the slow produce of vegetables, that, while one plants and another waters, it is God all the while who goes on giving the increase.’ Very true. But the seed must first be sown before it can increase at all. Therefore all the texts which relate to the subsequent increase are quite wide of the present question. Perhaps your thinking the nature of the thing to be so clearly against me may arise from your not clearly apprehending it. That you do not, I gather from your own words: ‘It is the nature of faith to be a full and practical assent to truth.’ Surely no. This definition does in no wise express the nature of Christian faith. Christian, saving faith is a divine conviction of invisible things; a supernatural conviction of the things of God, with a filial confidence in His love. Now, a man may have a full assent to the truth of the Bible (probably attained by the slow steps you mention), yea, an assent which has some influence on his practice, and yet not have one grain of this faith. 16. I should be glad to know to which writings in particular of the last age you would refer me for a thorough discussion of the Calvinistical points. I want to have those points fully settled, having seen so little yet wrote on the most important of them with such clearness and strength as one would desire.

Agreeably to those ancient records, by ‘Christian’ or ‘justifying faith’ I always meant faith preceded by repentance and accompanied or followed by obedience. So I always preached; so I spoke and wrote. But my warm adversaries from the very beginning stopped their ears, cried out, ‘An heretic! An heretic!’ and so ran upon me at once. 21. But I let them alone: you are the person I want, and whom I have been seeking for many years. You have understanding to discern and mildness to repeat (what would otherwise be) unpleasing truths. Smite me friendly and reprove me: it shall be a precious balm; it shall not break my head. I am deeply convinced that I know nothing yet as I ought to know. Fourteen years ago I said (with Mr. Norris [Wesley read Norris on Faith and Practice in 1729 (Journal, i. 89n), and his Christian Prudence on the way to Georgia (ibid. i. 125, 126d). In the last paragraph of Reflections upon the Conduct of Human Life with reference to Learning and Knowledge. Extracted from Mr. Norris (1734), he speaks of reading books that ‘are rather persuasive than instructive; such as warm, kindle, and enlarge the affections, and awaken the divine sense in the soul; as being convinced, by every day's experience, that I have more need of heat than of light.’ See letter of March 14, 1756.]), ‘I want heat more than light’; but now I know not which I want most. Perhaps God will enlighten me by your words. O speak and spare not! At least, you will have the thanks and prayers of Your obliged and affectionate servant. To General Husk [14] NEWCASTLE-UPON-TYNE, October 8, 1745. A surly man came to me this evening, as he said, from you. He would not deign to come upstairs to me, nor so much as into the house; but stood still in the yard till I came, and then obliged me to go with him into the street, where he said, ‘You must pull down the battlements of your house, or to-morrow the General will pull them down for you.’ Sir, to me this is nothing. But I humbly conceive it would not be proper for this man, whoever he is, to behave in such a manner to any other of His Majesty's subjects at so critical a time as this.

1. ‘That the validity of our ministry depends on a succession supposed to be from the Apostles, and a commission derived from the Pope of Rome and his successors or dependants.’ We believe it would not be right for us to administer either baptism or the Lord's supper unless we had a commission so to do from those bishops whom we apprehend to be in a succession from the Apostles. And yet we allow these bishops are the successors of those who were dependent on the Bishop of Rome. But we would be glad to know on what reasons you believe this to be inconsistent with the Word of God. 2. ‘That there is an outward priesthood, and consequently an outward sacrifice, ordained and offered by the Bishop of Rome, and his successors or dependents, in the Church of England, as vicars and viceregents of Christ.’ We believe there is, and always was, in every Christian Church (whether dependent on the Bishop of Rome or not), an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ and stewards of the mysteries of God. On what grounds do you believe that Christ has abolished that priesthood or sacrifice 3. ‘That this Papal hierarchy and prelacy, which still continues in the Church of England, is of apostolical institution, and authorized thereby, though not by the written Word.’ We believe that the threefold order of ministers (which you seem to mean by Papal hierarchy and prelacy) is not only authorized by its apostolical institution, but also by the written Word. Yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary. You think, secondly, ‘that we ourselves give up some things as indefensible, which are defended by the same law and authority that establishes the things above mentioned; such as are many of the laws, customs, and practices of the Ecclesiastical Courts.’ We allow (1) that those laws, customs, and practices are really indefensible; (2) that there are Acts of Parliament in defense of them, and also of the threefold order. But will you show us how it follows, either (1) that those things and these stand or fall together or (2) that we cannot sincerely plead for the one, though we give up the other

4. When I say, ‘The Apostles themselves were to prove their assertions by the written Word,’ I mean the word written before their time, the Law and the Prophets; and so they did. I do not believe the case of Averel Spenser [See for this paragraph the letter of Sept. 28, sect. 4, where Wesley says the Apostles ‘were to prove their assertions by the written Word. You and I are to do the same.’ ‘John Smith’ refers to a teacher who ‘gives out that the Spirit of God gives visible attestations to his ministry by miraculous works (for surely the casting out of devils may be called so, if anything can)’ (see Journal, ii. 291). Charles Wesley says on Oct. 6, 1739 (Journal, i. 186), Averel Spenser of Bristol, ‘one that received faith last night, came to day and declared it.’] was natural; yet, when I kneeled down by her bedside, I had no thought at all of God's then giving any ‘attestation to my ministry.’ But I asked of God to deliver an afflicted soul; and He did deliver her. Nevertheless, I desire none to receive my words, unless they are confirmed by Scripture and reason. And if they are, they ought to be received, though Averel Spenser had never been born. 5. That we ought not to relate a purely natural case in the Scripture terms that express our Lord's miracles, that low and common things are generally improper to be told in Scripture phrase, that scriptural words which are obsolete or which have changed their signification are not to be used familiarly, as neither those technical terms which were peculiar to the controversies of those days, I can easily apprehend. But I cannot apprehend that 'salvation’ or ‘justification’ is a term of this sort; and much less that ‘faith’ and ‘works,’ or ‘spirit’ and ‘flesh,’ are synonymous terms with ‘Christianity’ and ‘Judaism.’ I know this has frequently been affirmed; but I do not know that it has been proved.