Wesley Corpus

Notice this: the Methodist movement was started by college students. Can young people do a similar thing today? How would you receive it if they did? If people were to offer insults to Methodists today, what do you think they'd choose? What are our practices that currently stand out? 4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate what I am called, may love what I Can by the grace of God; or rather, what "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." For Wesley, names (like “Methodist”) were mostly irrelevant. How much do names of groups matter today? Why? 1. THE distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that "all Scripture is given by the inspiration of God;" and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong they are no distinguishing marks of a Methodist. Wesley's usual style when trying to demonstrate the nature of something (in this case, a Methodist), began with an examination what it wasn't.

Wesley's usual style when trying to demonstrate the nature of something (in this case, a Methodist), began with an examination what it wasn't. In this paragraph Wesley claims that as far as beliefs go, Methodism is mainstream Christianity. Along with other Christian denominations we share basic beliefs about Jesus, God, sin, salvation, etc. When you compare Methodists with, say, Baptists, Pentecostals, or Episcopalians, most of what they believe they believe in common. Methodists differ from the Catholic church - and this difference is common to other Protestant churches (Baptists, Lutherans, Presbyterians, etc., are all considered Protestant churches) - in a reliance on the bible as the “sufficient rule both of Christian faith and practice.” (Note: In the 18th century they called the Catholic church, the “Romish” church sometimes.) Two questions to discuss: What beliefs “strike at the root of Christianity?” What beliefs have you observed that you have in common with friends from other churches? Have you noticed in peculiarly Methodist ways of talking? Which movements or groups in our world today should we be contrasting ourselves with? 2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never, therefore, willingly or designedly, deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, which, we presume, no Christian will condemn. Neither do we affect to use any particular expressions of Scripture more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort. This was truer in Wesley's day than today. All groups that continue for any length of time develop peculiar vocabularies and ways of speaking. Wesley's objective was to - as he said elsewhere - “speak plain truth for plain people.” Though high educated, he sought to speak in a way that his audiences could understand. He didn't baby them or coddle them, but he started where they were.

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!

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! Were this the mark of a Methodist, I would sooner choose to be a sincere Jew, Turk, or Pagan. Being a Methodist is more than merely being a nice person - one who does good things and avoids doing bad things. Our objective is to adhere to the whole of Christian teaching. Perhaps you've experienced some churches that major on a single issue: the Second Coming of Jesus; fighting the devil; Civil Rights; not dancing; speaking in tongues; fixing the government, etc. Question: What are some things you've seen in churches that seem off balance? Why is balance important? Can a quest for balance ever lead us astray? What might you do to bring balance? 5. "What then is the mark? Who is a Methodist, according to your own account?" I answer: A Methodist is one who has "the love of God shed abroad in his heart by the Holy Ghost given unto him;" one who "loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength." God is the joy of his heart, and the desire of his soul; which is constantly crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee! My God and my all! Thou art the strength of my heart, and my portion forever!" Wesley's first characteristic of a Methodist here is somewhat unhelpful.

7. And he who hath this hope, thus "full of immortality, in everything giveth thanks;" as knowing that this (whatsoever it is) "is the will of God in Christ Jesus concerning him ." From him, therefore, he cheerfully receives all, saying, "Good is the will of the Lord;" and whether the Lord giveth or taketh away, equally "blessing the name of the Lord." For he hath "learned, in whatsoever state he is, therewith to be content." He knoweth "both how to be abased and how to abound. everywhere and in all things he is instructed both to be full and to be hungry, both to abound and suffer need." Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of his heart to Him who orders it for good; knowing that as "every good gift cometh from above," so none but good can come from the Father of Lights, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore "careful" (anxiously or uneasily) "for nothing" as having "cast all his care on Him that careth for him," and "in all things" resting on him, after "making his request known to him with thanksgiving." Methodists not only believe in God, but trust him. We count God as our security. He trust him to see us through. Question: What kinds of things do you worry about? How can you share your worries and fears with the Lord? How can your fellow Christians be a help to you when you're troubled? How can you help others put their trust in the Lord? 8. For indeed he "prays without ceasing." It is given him "always to pray, and not to faint." Not that he is always in the house of prayer; though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God.

Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words: For many times "the Spirit maketh intercession for him with groans that cannot be uttered." But at all times the language of his heart is this: "Thou brightness of the eternal glory, unto thee is my heart, though without a voice, and my silence speaketh unto thee." And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God is in all his thoughts; he walks with God continually, having the loving eye of his mind still fixed upon him, and everywhere "seeing Him that is invisible." Methodists are characterized by prayer. Their “prayer without ceasing) includes both crying out to God and listening to God. Question: How is your prayer life? Do you regularly lift up your needs and the needs of others? Do you spend time silent before God, listening to him? 9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in his heart, "That he who loveth God, love his brother also." And he accordingly loves his neighbor as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of "the Father of the spirits of all flesh." That a man is not personally known to him, is no bar to his love; no, nor that he is known to be such as he approves not, that he repays hatred for his goodwill.

In all his employments of every kind, he not only aims at this, (which is implied in having a single eye,) but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting, in all he speaks or does, the one business of his life; whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this, "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him." In the church, as in any other institution, there are many things we do simply because they need to be done. Wesley is suggesting that Methodists pay attention to what they do and do nothing mindlessly. In all that we do we have an eye to the glory of God. Question: What does it mean to “do all in the name of the Lord Jesus?” How is this different from merely working in a church or ministry setting? 15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature, though it becomes ever so fashionable: and remembers, that "every man is to give an account of himself to God." He cannot, therefore, "follow" even "a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfil the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretense, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips.

What are some present-day consequences of believing there isn’t “One True Church?” How is our life as a church affected by the belief that we and other churches are on the “same team?” 18. By these marks, by these fruits of a living faith, do we labor to distinguish ourselves from the unbelieving world, from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. Ii there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." While Lutheran and Reformed theologies tend to find their home in Galatians and Romans, Wesley seems to find his in Ephesians. Is there any particular section of Scripture in which contemporary United Methodism finds its home? Having read The Character of a Methodist, what do you think we most need to learn from Wesley now? From the Thomas Jackson edition of The Works of John Wesley, 1872.

United Societies, London, Bristol, King fwood, and Mewcastle upon Tyne. The SixTa EDITION. Printed by S. PowEIL in Crane: lane, 1758. (Erice One Penny) | ee -- . = . * v 22 ---- r * . * * [id (a 0-7 \ VS N \ g \ -- x vv -- 8 $ - 2 ( r 5 WE S Wv 1 = 0 { t: IN the latter End of the Year 1739. eight or ten Persons came to me im London, who appeared to be deeply ? convinced of Sin, and earnestly groaning for Redemption, They desir'd (as did two or three more the next Day) that I would spend some Time with them in Prayer, and advise them how to flee from the Wrath to come; which they saw continually hanging over their Heads. That we might have more Time for this great Work, I appointed a Day when they might all come together, which from thencefors ward they did every Week, namely on Thursday, in the Evening. To these, and as many more as desired to join with them, (for their Number increased daily) I gave those Advices from Time to Time which I judg'd most needful for them; and we always concluded our Meeting with Prayer suited to their several Necessities. 2 !.. 7, PLEX Ac; EEC : * l hag 4 RuLes, @&c. of the 2. This was the Rise of the UNITED SOCIETY, first in London, and then in other Places. Such a Society is no other than “4 Company of Men having the Form and seeking the Power of Godliness, united in order to pray together, to receive the Word of Exhortation, and to watch over one another in Love, that they may belp each other to work out their Salvation.” 3. That it may the more easily be dif- cern'd, whether they are indeed working out their own Salvation, each Society 1s divided into smaller Companies, called Classes, according to their respective Places of Abode, There are about twelve Persors in every Class ; one of whom is stiled The Leader, It is his Busineis, „„ I. To see each Person in his Class once a Week at the least; in order To enquire how their Souls prosper. To advife, reprove, comfort or exhort, as "Occasion may require.

possible Sort, and as far as is possible, to all Men : F*** To their Bodies, of the Ability which G OD giveth, by giving Food to the Hun- gry, by cloathing the Naked, by visiting or helping them that are Sick, or in Prison. 5 To their Souls, by instructing, reproving e exhorting all we have any Intercourse r i a neo as DO OT 7 Ne -- ds ** -- L : ere * N 1 -- these Societies, that they should continue ray Wich: Fare We ET F ve with: Trampling under Foot chat Enthu-- siastickx Doctrine of Devils, that „ we are © not to do Good, unless our Heart be «free i tt - By doing Good cspecially to: them that are of the Floushold of Faith, or groaning so to be: Employing them preferably to others, buying one of another, helping each other in Business ; and fo much the more, because the World will love its own, and them only. By all possible Diligence and Frug ality, that the Gospel be not blamed : By running with Patience the Race that is set before them; denying then/efves, and taking up their Cr 5 daily; submitting to bear the Reproach of CHRIST, to be as the Filth and Off-scouring of the World; mand looking that Men should say all mann r of Evil of them falsely, for their Lok p's sake. 6. It is expected of all who defire to continue in these Societies, that they should continue to evidence their Desire of Salvation; 5 Thirdly, By attending upon all the Ordinances of GOD : Such are The publick Worship of GOD; The Miniftry of the Word, either read Or expounded ; The Supper of the Logo ; Private 1 "TRE r S ane 2 » 1 . . $4 *. * Ay * . 24) % Private Pr ayer ; Searching the Scriptures ; and Failing ar Abstinence, 7. These are the General Rules of our Societies; all which we are taught of GOD to observe, even in his written Word, the only Rule, and the sufficient Rule both of our. Faith and Practice: And all these we know his Spirit writes on every truly awaken'd Heart. Tf there be any among us who observe them not, who habitually break any one of them, let it be made known un-

to them who watch over that Soul, as they that must give an Account. We will abmonish him of the Error of his Ways: We will bear with him for a Season. But then if he repent not, he hath no more Place among us, We have deiiver'd our own Souls. Joun WesLEv, Charles WESLEY May 1, 1743: * a. at. 2 Pl * r CRT, _-- -- + 1 RR ng = -- -- -- -- 1 9 n 1 TIL pf = LS For those who are convinced of Sin. * O Most compassionate High Priest, Full of all Grace we know thou art: Fal n puts its Hand upon thy Breast, And feels beneath thy panting Heart. 2 Thy panting Heart for Sinners bleeds 3. Thy Mercies and Compassions move; Thy groaning Spirit interceeds, And yearn the Bowels of thy Love. 3. Hear then the Pleading Spirit's Prayer, (The Spirit's Will to Thee is known). For all who now thy Sufferings share, And still for full Redemption groan. 4 Poor tempted Souls, with Tempests toss'd, And Strangers to a Moment's Peace; Disconsolate, afflicted, lost, Lost in an howling Wilderness. 5 Torn with an endless War within, Vext with the Flesh and Spirit's Strife, And struggling in the Toils of Sin, And a zonizing into Life. 6 O let the Pris'ners mournful Cries As Incense in thy Sight appear ;. Their humble Wailings pierce the Skies, If haply they may seel thee near: 7 The Captive Exiles make their Moans, From Sin impatient to be tree ; Call home, call home thy banith'd ones! Lead Captive their Captivity ! $ Shew them the Blood that bought their Peace, The Anchor of their ftedfati Hope; | And bid their guilty#Terrors cease, And bring the ransom'd Pris'ners up. 9. Out. vg 3 10 A PRAVER, c. I 9 Out of the Deep regard their Cries, | 4 The Fallen raise, the Mourners chear : I O Sun of Righteousness arise, I And scatter all their Doubts and Fear ! 4 10 Pity the Day of feeble Things; | | 3 O gather ev'ry halting Soul, 5 9 And drop Salvation from thy Wi ings, 2 And make the contrite Sinner whole e. T 11 Stand by them in the fiery Hour, : Their Feebleness of Mind defend; | And in their Weakness how thy Power,

I And make them patient to the End. 3 12 O satisfy their Soul in Drought ; | | ) - Give them thy saving Health to see, - "i 1 And let thy Mercy find them out; b 8 And let thy Mercy reach to me. . 13 Hast Thou the W ork of Grace begun, 5 And bwught them to the Birth in vain ?- | n O let thy Children see the Sun! 85 Let all their Souls be born again! 1 14 Relieve the Souls whose Cross we bear, : For whom. thy (ui ri ring Members mourn ; - & Answer our Faith” s effectu al Prayer: b Bid ev'ry 1 Child be born. 15 Hark how thy Turtle Dove complains, And fee us weep for Siea's Woe ! Pity thy suff ring People's Pain; Avenge us of cur Inbred Foe, 26 Whom Thoukt { dound, O Lord, expel], - And take his Armour all away ; The Man of Sin, the Child of Hell, The Devil in our Nature slay. 17 Him and his Works at once destroy, The Being of all Sin erase, And turn our Mourning into Joy, And cloath us with the Robes of Praise, 18 Then, when our Suff rings all are past, - O let us pure and perfect be, And gain our Calling's Prize at last, For ever sanctified in Thee. fs Rage r 8 th . ana -- * N Food -- E. H OI, D! how good a Thing . It is to dwell in Peace, How pleasing to our King, This Fruit of Righteousness, When Brethren all in One agree; Who knows the Joys of Unity | Where all are sweetly joyn'd, True Followers of the Lamb, The fame in Heart and Mind, And think and speak the same, And all in Love together dwell ; The Comfort rs unspeakable. Where Unity takes place, The joys of Heaven we prove; This is the Gospel-Grace, The Unction from above, The Spirit on all Believers shed, Descending swift from CHRI ST our Head. JESUS, our great High Priest, For Us the Gift receiv'd, For Us, and All the rest, Who have in him believ'd ; F.ven to his Skirts----the meanest name That longs to love the bleeding Lamb. -- -- --

II. What is the salvation which is through faith. III. How we may answer some objections. I. What faith it is through which we are saved. 1. And, first, it is not barely the faith of a heathen. Now, God requireth of a heathen to believe, "that God is; that he is a rewarder of them that diligently seek him;" and that he is to be sought by glorifying him as God, by giving him thanks for all things, and by a careful practice of moral virtue, of justice, mercy, and truth, toward their fellow creatures. A Greek or Roman, therefore, yea, a Scythian or Indian, was without excuse if he did not believe thus much: the being and attributes of God, a future state of reward and punishment, and the obligatory nature of moral virtue. For this is barely the faith of a heathen. 2. Nor, secondly, is it the faith of a devil, though this goes much farther than that of a heathen. For the devil believes, not only that there is a wise and powerful God, gracious to reward, and just to punish; but also, that Jesus is the Son of God, the Christ, the Saviour of the world. So we find him declaring, in express terms, "I know Thee who Thou art; the Holy One of God" (Luke 4:34). Nor can we doubt but that unhappy spirit believes all those words which came out of the mouth of the Holy One, yea, and whatsoever else was written by those holy men of old, of two of whom he was compelled to give that glorious testimony, "These men are the servants of the most high God, who show unto you the way of salvation." Thus much, then, the great enemy of God and man believes, and trembles in believing, --that God was made manifest in the flesh; that he will "tread all enemies under his feet;" and that "all Scripture was given by inspiration of God." Thus far goeth the faith of a devil.

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.

2. But it may be of use to consider it more at large; especially since it is no new objection, but as old as St. Paul's time. For even then it was asked, "Do we not make void the law through faith" We answer, First, all who preach not faith do manifestly make void the law; either directly and grossly, by limitations and comments that eat out all the spirit of the text; or indirectly, by not pointing out the only means whereby it is possible to perform it. Whereas, Secondly, "we establish the law," both by showing its full extent and spiritual meaning; and by calling all to that living way, whereby "the righteousness of the law may be fulfilled in them." These, while they trust in the blood of Christ alone, use all the ordinances which he hath appointed, do all the "good works which he had before prepared that they should walk therein," and enjoy and manifest all holy and heavenly tempers, even the same mind that was in Christ Jesus.

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."

6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labours and suffers for the profit of many, that by all means he may help some. In spite of toil or pain, "whatsoever his hand findeth to do, he doeth it with his might;" whether it be for his friends, or for his enemies; for the evil, or for the good. For being "not slothful" in this, or in any "business," as he "hath opportunity" he doeth "good," all manner of good, "to all men;" and to their souls as well as their bodies. he reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. he labours to awaken those that sleep; to lead those whom God hath already awakened to the "Fountain opened for sin and for uncleanness," that they may wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of Christ in all things.

7. He that hath the form of godliness uses also the means of grace; yea, all of them, and at all opportunities. he constantly frequents the house of God; and that, not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress, and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation! who come into this house, it may be, gazing about, or with all the signs of the most listless, careless indifference, though sometimes they may seem to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep, or reclined in the most convenient posture for it; or, as though they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially, when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture, and deportment which speaks nothing else but "God be merciful to me a sinner!" 8. To this, if we add the constant use of family prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour; he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, sincerity. (III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And, indeed if we have not this, we have not heathen honesty; no, not so much of it as will answer the demand of a heathen Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify, Oderunt peccare boni, virtutis amore; Oderunt peccare mali, formidine poenae.

[Good men avoid sin from the love of virtue; Wicked men avoid sin from a fear of punishment.] So that, if a man only abstains from doing evil in order to avoid punishment, Non pasces in cruce corvos, [Thou shalt not be hanged.], saith the Pagan; there, "thou hast thy reward." But even he will not allow such a harmless man as this to be so much as a good heathen. If, then, any man, from the same motive, viz., to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good; yea, and use all the means of grace; yet we could not with any propriety say, this man is even almost a Christian. If he has no better principle in his heart, he is only a hypocrite altogether. 10. Sincerity, therefore, is necessarily implied in the being almost a Christian; a real design to serve God, a hearty desire to do his will. It is necessarily implied, that a man have a sincere view of pleasing God in all things; in all his conversation; in all his actions; in all he does or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God. 11. But here it will probably be inquired, "Is it possible that any man living should go so far as this, and, nevertheless, be only almost a Christian What more than this, can be implied in the being a Christian altogether I answer, First, that it is possible to go thus far, and yet be but almost a Christian, I learn, not only from the oracles of God, but also from the sure testimony of experience. 12. Brethren, great is "my boldness towards you in this behalf." And "forgive me this wrong," if I declare my own folly upon the house-top, for yours and the gospel's sake. --Suffer me, then, to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile for the glory of my Lord.

13. I did go thus far for many years, as many of this place can testify; using diligence to eschew all evil, and to have a conscience void of offence; redeeming the time; buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steady seriousness of behaviour, at all times, and in all places; and, God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God; a hearty desire to do his will in all things; to please him who had called me to "fight the good fight," and to "lay hold of eternal life." Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but almost a Christian. II. If it be inquired, "What more than this is implied in the being altogether a Christian" I answer, (I.) 1. First. The love of God. For thus saith his word, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Such a love is this, as engrosses the whole heart, as rakes up all the affections, as fills the entire capacity of the soul and employs the utmost extent of all its faculties. he that thus loves the Lord his God, his spirit continually "rejoiceth in God his Saviour." his delight is in the Lord, his Lord and his All, to whom "in everything he giveth thanks. All his desire is unto God, and to the remembrance of his name." his heart is ever crying out, "Whom have I in heaven but Thee and there is none upon earth that I desire beside Thee." Indeed, what can he desire beside God Not the world, or the things of the world: for he is "crucified to the world, and the world crucified to him." he is crucified to "the desire of the flesh, the desire of the eye, and the pride of life." Yea, he is dead to pride of every kind: for "love is not puffed up" but "he that dwelling in love, dwelleth in God, and God in him," is less than nothing in his own eyes.

4. But here let no man deceive his own soul. "It is diligently to be noted, the faith which bringeth not forth repentance, and love, and all good works, is not that right 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 very God: that, for our sakes, he suffered a most painful death, to redeem us from death everlasting; that he rose again the third day: that he ascended into heaven, and sitteth at the right hand of the Father and at the end of the world shall come again to judge both the quick and dead. 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." [Homily on the Salvation of Man.] 5. "The right and true Christian faith is (to go on m the words of our own Church), "not only to believe that Holy Scripture 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. It is 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; whereof doth follow a loving heart, to obey his commandments." 6. Now, whosoever has this faith, which "purifies the heart" (by the power of God, who dwelleth therein) from "pride, anger, desire, from all unrighteousness" from "all filthiness of flesh and spirit;" which fills it with love stronger than death, both to God and to all mankind; love that doeth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict, --whosoever has this faith thus working by love is not almost only, but altogether, a Christian.

7. But who are the living witnesses of these things I beseech you, brethren, as in the presence of that God before whom "hell and destruction are without a covering--how much more the hearts of the children of men" --that each of you would ask his own heart, "Am I of that number Do I so far practise justice, mercy, and truth, as even the rules of heathen honesty require If so, have I the very outside of a Christian the form of godliness Do I abstain from evil, --from whatsoever is forbidden in the written Word of God Do I, whatever good my hand findeth to do, do it with my might Do I seriously use all the ordinances of God at all opportunities And is all this done with a sincere design and desire to please God in all things" 8. Are not many of you conscious, that you never came thus far; that you have not been even almost a Christian; that you have not come up to the standard of heathen honesty; at least, not to the form of Christian godliness --much less hath God seen sincerity in you, a real design of pleasing him in all things. You never so much as intended to devote all your words and works. your business, studies, diversions, to his glory. You never even designed or desired, that whatsoever you did should be done "in the name of the Lord Jesus, and as such should be "a spiritual sacrifice, acceptable to God through Christ.

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

6. In what state is thy soul Was God, while I am yet speaking, to require it of thee, art thou ready to meet death and judgement Canst thou stand in his sight, who is of "purer eyes than to behold iniquity" Art thou "meet to be partaker of the inheritance of the saints in light" Hast thou "fought a good fight, and kept the faith" Hast thou secured the one thing needful Hast thou recovered the image of God, even righteousness and true holiness Hast thou put off the old man, and put on the new Art thou clothed upon with Christ 7. Hast thou oil in thy lamp grace in thy heart Dost thou "love the Lord thy God with all thy heart, and with all thy mind and with all thy soul, and with all thy strength" Is that mind in thee, which was also in Christ Jesus Art thou a Christian indeed, that is, a new creature Are old things passed away, and all things become new 8. Art thou a "partaker of the divine nature" Knowest thou not, that "Christ is in thee, except thou be reprobate" Knowest thou, that God "dwelleth in thee, and thou in God, by his Spirit, which he hath given thee" Knowest thou not that "thy body is a temple of the Holy Ghost, which thou hast of God" Hast thou the witness in thyself the earnest of thine inheritance Hast thou "received the Holy Ghost" Or dost thou start at the question, not knowing "whether there be any Holy Ghost" 9. If it offends thee, be thou assured, that thou neither art a Christian, nor desirest to be one. Nay, thy very prayer is turned into sin; and thou hast solemnly mocked God this very day, by praying for the inspiration of his Holy Spirit, when thou didst not believe there was any such thing to be received.

6. Men and brethren, let me freely speak unto you, and suffer ye the word of exhortation, even from one the least esteemed in the Church. Your conscience beareth you witness in the Holy Ghost, that these things are so, if so be ye have tasted that the Lord is gracious. "This is eternal life, to know the only true God, and Jesus Christ, whom he hath sent." This experimental knowledge, and this alone, is true Christianity. he is a Christian who hath received the Spirit of Christ. he is not a Christian who hath not received him. Neither is it possible to have received him, and not know it. "For, at that day" (when he cometh, saith our Lord), "ye shall know that I am in My Father, and you in Me, and I in you." This is that "Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you" (John 14:17). 7. The world cannot receive him, but utterly reject the Promise of the Father, contradicting and blaspheming. But every spirit which confesseth not this is not of God. Yea, "this is that spirit of Antichrist, whereof ye have heard that it should come into the world; and even now it is in the world." he is Antichrist whosoever denies the inspiration of the Holy Ghost, or that the indwelling Spirit of God is the common privilege of all believers, the blessing of the gospel, the unspeakable gift, the universal promise, the criterion of a real Christian. 8. It nothing helps them to say, "We do not deny the assistance of God's Spirit; but only this inspiration, this receiving the Holy Ghost: and being sensible of it. It is only this feeling of the Spirit, this being moved by the Spirit, or filled with it, which we deny to have any place in sound religion." But, in only denying this, you deny the whole Scriptures; the whole truth, and promise, and testimony of God.

11. And even among those who have kept themselves pure from those grosser abominations; how much anger and pride how much sloth and idleness, how much softness and effeminacy how much luxury and self-indulgence, how much covetousness and ambition, how much thirst of praise, how much love of the world, how much fear of man, is to be found! Meanwhile, how little of true religion! For, where is he that loveth either God or his neighbour, as he hath given us commandment On the one hand, are those who have not so much as the form of godliness; on the other, those who have the form only: there stands the open, there the painted, sepulchre. So that in very deed, whosoever were earnestly to behold any public gathering together of the people (I fear those in our churches are not to be excepted) might easily perceive, "that the one part were Sadducees, and the other Pharisees": the one having almost as little concern about religion, as if there were "no resurrection, neither angel nor spirit;" and the other making it a mere lifeless form, a dull round of external performances, without either true faith, or the love of God, or joy in the Holy Ghost! 12. Would to God I could except us of this place! "Brethren, my heart's desire, and prayer to God, for you is, that ye may be saved" from this overflowing of ungodliness; and that here may its proud waves be stayed! But is it so indeed God knoweth, yea, and our own consciences, it is not. Ye have not kept yourselves pure. Corrupt are we also and abominable; and few are there that understand any more; few that worship God in spirit and in truth. We, too, are "a generation that set not our hearts aright, and whose spirit cleaveth not steadfastly unto God." he hath appointed us indeed to be "the salt of the earth: but if the salt hath lost its savour, it is thenceforth good for nothing; but to be cast out, and to be trodden underfoot of men."

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."

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

9. But it did not satisfy him, barely to abstain from doing evil. His soul was athirst to do good. The language of his heart continually was, "`My Father worketh hitherto, and I work.' My Lord went about doing good; and shall not I tread in his steps?" As he had opportunity therefore, if he could do no good of a higher kind, he fed the hungry, clothed the naked, helped the fatherless or stranger, visited and assisted them that were sick or in prison. He gave all his goods to feed the poor. He rejoiced to labour or to suffer for them; and whereinsoever he might profit another, there especially to "deny himself." He counted nothing too dear to part with for them, as well remembering the word of his Lord, "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (Matt. 25:40). 10. Such was Christianity in its rise. Such was a Christian in ancient days. Such was every one of those who, when they heard the threatenings of the chief priests and elders, "lifted up their voice to God with one accord, and were all filled with the Holy Ghost. The multitude of them that believed were of one heart and of one soul:" So did the love of him in whom they had believed constrain them to love one another! "Neither said any of them that aught of the things which he possessed was his own but they had all things common:" So fully were they crucified to the world, and the world crucified to them! "And they continued steadfastly with one accord in the Apostles' doctrine, and in the breaking of bread, and in prayers" (Acts 2:42). "And great grace was upon them all; neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the Apostles' feet: And distribution was made unto every man according as he had need." (Acts 4:31-35.) II. Christianity Spreading from One to Another

10. May it not be one of the consequences of this, that so many of you are a generation of triflers; triflers with God, with one another, and with your own souls? For, how few of you spend, from one week to another, a single hour in private prayer! How few have any thought of God in the general tenor of your conversation! Who of you is in any degree acquainted with the work of his Spirit, his supernatural work in the souls of men? Can you bear, unless now and then in a church, any talk of the Holy Ghost? Would you not take it for granted, if one began such a conversation, that it was either hypocrisy or enthusiasm? In the name of the Lord God Almighty, I ask, what religion are you of? Even the talk of Christianity, ye cannot, will not bear. O my brethren, what a Christian city is this! "It is time for Thee, Lord, to lay to Thine hand!"

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.

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.

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

12. This holiness and happiness, joined in one, are sometimes styled, in the inspired writings, "the kingdom of God," (as by our Lord in the text,) and sometimes, "the kingdom of heaven." It is termed "the kingdom of God," because it is the immediate fruit of God's reigning in the soul. So soon as ever he takes unto himself his mighty power, and sets up his throne in our hearts, they are instantly filled with this "righteousness, and peace, and joy in the Holy Ghost." It is called "the kingdom of heaven" because it is (in a degree) heaven opened in the soul. For whosoever they are that experience this, they can aver before angels and men, Everlasting life is won, Glory is on earth begun, according to the constant tenor of Scripture, which everywhere bears record, God "hath given unto us eternal life, and this life is in his Son. He that hath the Son" (reigning in his heart) "hath life," even life everlasting. (1 John 5:11, 12.) For "this is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent." (John 17:3.) And they, to whom this is given, may confidently address God, though they were in the midst of a fiery furnace, Thee, Lord, safe shielded by thy power, Thee, Son of God, JEHOVAH, we adore; In form of man descending to appear: To thee be ceaseless hallelujahs given, Praise, as in heaven thy throne, we offer here; For where thy presence is display'd, is heaven. 13. And this "kingdom of God," or of heaven, "is at hand." As these words were originally spoken, they implied that "the time" was then fulfilled, God being "made manifest in the flesh," when he would set up his kingdom among men, and reign in the hearts of his people. And is not the time now fulfilled For, "Lo! (saith he,) I am with you always," you who preach remission of sins in my name, "even unto the end of the world." (Matt. 28:20.) Wheresoever, therefore, the gospel of Christ is preached, this his "kingdom is nigh at hand." It is not far from every one of you. Ye may this hour enter thereinto, if so be ye hearken to his voice, "Repent ye, and believe the gospel."

The First Fruits of the Spirit "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. 8:1 1. By "them which are in Christ Jesus," St. Paul evidently means, those who truly believe in him; those who, "being justified by faith, have peace with God through our Lord Jesus Christ." They who thus believe do no longer "walk after the flesh," no longer follow the motions of corrupt nature, but "after the Spirit"; both their thoughts, words, and works are under the direction of the blessed Spirit of God. 2. "There is therefore now no condemnation to" these. There is no condemnation to them from God; for he hath justified them "freely by his grace, through the redemption that is in Jesus." he hath forgiven all their iniquities, and blotted out all their sins. And there is no condemnation to them from within; for they "have received, not the spirit of the world, but the Spirit which is of God; that they might know the things which are freely given to them of God" (1 Cor. 2:12); which Spirit "beareth witness with their spirits, that they are the children of God." And to this is added the testimony of their conscience, "that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the world" (2 Cor. 1:12). 3. But because this scripture has been so frequently misunderstood, and that in so dangerous a manner; because such multitudes of "unlearned and unstable men" (oi amaqeis kai asthriktoi, men untaught of God, and consequently unestablished in the truth which is after godliness) have wrested it to their own destruction; I propose to show, as clearly as I can, first who those are "which are in Christ Jesus," and "walk not after the flesh, but after the Spirit:" and, secondly, how "there is no condemnation to" these. I shall conclude with some practical inferences.

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

4. Thirdly. Is there no condemnation to them which "walk after the Spirit," by reason of inward sin still remaining, so long as they do not give way thereto; nor by reason of sin cleaving to all they do Then fret not thyself because of ungodliness, though it still remain in thy heart. Repine not, because thou still comest short of the glorious image of God; nor yet because pride, self-will, or unbelief, cleave to all thy words and works. And be not afraid to know all this evil of thy heart, to know thyself as also thou art known. Yea, desire of God, that thou mayest not think of thyself more highly than thou oughtest to think. Let thy continual prayer be, Show me, as my soul can bear, The depth of inbred sin;

All the unbelief declare, The pride that lurks within. But when he heareth thy prayer, and unveils thy heart; when he shows thee throughly what spirit thou art of; then beware that thy faith fail thee not, that thou suffer not thy shield to be torn from thee. Be abased. Be humbled in the dust. See thyself nothing, less than nothing, and vanity. But still, "Let not thy heart be troubled, neither let it be afraid." Still hold fast, "I, even I, have an Advocate with the Father, Jesus Christ the righteous." "And as the heavens are higher than the earth, so is his love higher than even my sins." Therefore, God is merciful to thee a sinner! such a sinner as thou art! God is love; and Christ hath died! Therefore, the Father himself loveth thee! Thou art his child! Therefore he will withhold from thee no manner of thing that is good. Is it good, that the whole body of sin, which is now crucified in thee, should be destroyed It shall be done! Thou shalt be "cleansed from all filthiness, both of flesh and spirit." Is it good, that nothing should remain in thy heart but the pure love of God alone Be of good cheer! "Thou shalt love the Lord thy God, with all thy heart, and mind, and soul, and strength." "Faithful is he that hath promised, who also will do it." It is thy part, patiently to continue in the work of faith, and in the labour of love; and in cheerful peace, in humble confidence, with calm and resigned and yet earnest expectation, to wait till the zeal of the Lord of hosts shall perform this.

The Spirit of Bondage and of Adoption "Ye have not received the spirit of bondage again unto fear; but ye have received the Spirit of adoption, whereby we cry Abba, Father." Romans 8:15. 1. ST. PAUL here speaks to those who are the children of God by faith. "Ye," saith he, who are indeed his children, have drank into his Spirit; "ye have not received the spirit of bondage again unto fear;" "but, because ye are sons, God hath sent forth the Spirit of his Son into your hearts." "Ye have received the Spirit of adoption, whereby we cry, Abba, Father." 2. The spirit of bondage and fear is widely distant from this loving Spirit of adoption: Those who are influenced only by slavish fear, cannot be termed "the sons of God;" yet some of them may be styled his servants, and are "not far from the kingdom of heaven." 3. But it is to be feared, the bulk of mankind, yea, of what is called the Christian world, have not attained even this; but are still afar off, "neither is God in all their thoughts." A few names may be found of those who love God; a few more there are that fear him; but the greater part have neither the fear of God before their eyes, nor the love of God in their hearts. 4. Perhaps most of you, who, by the mercy of God, now partake of a better spirit, may remember the time when ye were as they, when ye were under the same condemnation. But at first ye knew it not, though ye were wallowing daily in your sins and in your blood; till, in due time, ye "received the spirit of fear;" (ye received, for this also is the gift of God;) and afterwards, fear vanished away, and the Spirit of love filled your hearts. 5. One who is in the first state of mind, without fear of love, is in Scripture termed a "natural man:" One who is under the spirit of bondage and fear, is sometimes said to be "under the law:" (Although that expression more frequently signifies one who is under the Jewish dispensation, or who thinks himself obliged to observe all the rites and ceremonies of the Jewish law:) But one who has exchanged the spirit of fear for the Spirit of love, is properly said to be "under grace."

Now, because it highly imports us to know what spirit we are of, I shall endeavour to point out distinctly, First, the state of a "natural man:" Secondly, that of one who is "under the law:" And Thirdly, of one who is "under grace." I. 1. And, First, the state of a natural man. This the Scripture represents as a state of sleep: The voice of God to him is, "Awake thou that sleepest." For his soul is in a deep sleep: His spiritual senses are not awake; They discern neither spiritual good nor evil. The eyes of his understanding are closed; They are sealed together, and see not. Clouds and darkness continually rest upon them; for he lies in the valley of the shadow of death. Hence having no inlets for the knowledge of spiritual things, all the avenues of his soul being shut up, he is in gross, stupid ignorance of whatever he is most concerned to know. He is utterly ignorant of God, knowing nothing concerning him as he ought to know. He is totally a stranger to the law of God, as to its true, inward, spiritual meaning. He has no conception of that evangelical holiness, without which no man shall see the Lord; nor of the happiness which they only find whose "life is hid with Christ in God."

6. It in not surprising, if one in such circumstances as these, dosed with the opiates of flattery and sin, should imagine, among his other waking dreams, that he walks in great liberty. How easily may he persuade himself, that he is at liberty from all vulgar errors, and from the prejudice of education; judging exactly right, and keeping clear of all extremes. "I am free," may he say, "from all the enthusiasm of weak and narrow souls; from superstition, the disease of fools and cowards, always righteous over much; and from bigotry, continually incident to those who have not a free and generous way of thinking." And too sure it is, that he is altogether free from the "wisdom which cometh from above," from holiness, from the religion of the heart, from the whole mind which was in Christ. 7. For all this time he is the servant of sin. He commits sin, more or less, day by day. Yet he is not troubled: He "is in no bondage," as some speak; he feels no condemnation. He contents himself (even though he should profess to believe that the Christian Revelation is of God) with, "Man is frail. We are all weak. Every man has his infirmity." Perhaps he quotes Scripture: "Why, does not Solomon say, -- The righteous man falls into sin seven times a day! -- And, doubtless, they are all hypocrites or enthusiasts who pretend to be better than their neighbours." If, at any time, a serious thought fix upon him, he stifles it as soon as possible, with, "Why should I fear, since God is merciful, and Christ died for sinners" Thus, he remains a willing servant of sin, content with the bondage of corruption; inwardly and outwardly unholy, and satisfied therewith; not only not conquering sin, but not striving to conquer, particularly that sin which doth so easily beset him. 8. Such is the state of every natural man; whether he be a gross, scandalous transgressor, or a more reputable and decent sinner, having the form, though not the power of godliness. But how can such an one be convinced of sin How is he brought to repent To be under the law To receive the spirit of bondage unto fear This is the point which in next to be considered.

2. Perhaps one reason why so many think of themselves more highly than they ought to think, why they do not discern what state they are in, is because these several states of soul are often mingled together, and in some measure meet in one and the same person. Thus experience shows, that the legal state, or state of fear, is frequently mixed with the natural; for few men are so fast asleep in sin, but they are sometimes more or less awakened. As the Spirit of God does not "wait for the call of man," so, at some times he will be heard. He puts them in fear, so that, for a season at least, the Heathen "know themselves to be but men." They feel the burden of sin, and earnestly desire to flee from the wrath to come. But not long: They seldom suffer the arrows of conviction to go deep into their souls; but quickly stifle the grace of God, and return to their wallowing in the mire. In like manner, the evangelical state, or state of love, is frequently mixed with the legal. For few of those who have the spirit of bondage and fear, remain always without hope. The wise and gracious God rarely suffers this; "for he remembereth that we are but dust;" and he willeth not that "the flesh should fail before him, or the spirit which he hath made." Therefore, at such times as he seeth good, he gives a dawning of light unto them that sit in darkness. He cause a part of his goodness to pass before them, and shows he is a "God that heareth the prayer." They see the promise, which is by faith in Christ Jesus, though it be yet afar off; and hereby they are encouraged to "run with patience the race which is set before them."

3. Another reason why many deceive themselves, is, because they do not consider how far a man may go, and yet be in a natural, or, at best, a legal state. A man may be of a compassionate and a benevolent temper; he may be affable, courteous, generous, friendly; he may have some degree of meekness, patience, temperance, and of many other moral virtues. He may feel many desires of shaking off all vice, and of attaining higher degrees of virtue. He may abstain from much evil; perhaps from all that is grossly contrary to justice, mercy, or truth. He may do much good, may feed the hungry, clothe the naked, relieve the widow and fatherless. He may attend public worship, use prayer in private, read many books of devotion; and yet, for all this, he may be a mere natural man, knowing neither himself nor God; equally a stranger to the spirit of fear and to that of love; having neither repented, nor believed the gospel. But suppose there were added to all this a deep conviction of sin, with much fear of the wrath of God; vehement desires to cast off every sin, and to fulfill all righteousness; frequent rejoicing in hope, and touches of love often glancing upon the soul; yet neither do these prove a man to be under grace; to have true, living, Christian faith, unless the Spirit of adoption abide in his heart, unless he can continually cry, "Abba, Father!"

The Witness of the Spirit: Discourse One "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16 1. How many vain men, not understanding what they spake, neither whereof they affirmed, have wrested this Scripture to the great loss if not the destruction of their souls! How many have mistaken the voice of their own imagination for this witness of the Spirit of God, and thence idly presumed they were the children of God while they were doing the works of the devil! These are truly and properly enthusiasts; and, indeed, in the worst sense of the word. But with what difficulty are they convinced thereof, especially if they have drank deep into that spirit of error! All endeavours to bring them to the knowledge of themselves they will then account fighting against God; and that vehemence and impetuosity of spirit which they call "contending earnestly for the faith," sets them so far above all the usual methods of conviction that we may well say, "With men it is impossible." 2. Who can then be surprised if many reasonable men, seeing the dreadful effects of this delusion, and labouring to keep at the utmost distance from it, should sometimes lean toward another extreme -- if they are not forward to believe any who speak of having this witness concerning which others have so grievously erred -- if they are almost ready to set all down for enthusiasts, who use the expressions which have been so terribly abused -- yea, if they should question whether the witness or testimony here spoken of, be the privilege of ordinary Christians, and not, rather, one of those extraordinary gifts which they suppose belonged only to the apostolic age 3 . But is there any necessity laid upon us of running either into one extreme or the other May we not steer a middle course -- keep a sufficient distance from that spirit of error and enthusiasm, without denying the gift of God, and giving up the great privilege of his children Surely we may. In order thereto, let us consider, in the presence and fear of God, First. What is this witness or testimony of our spirit; what is the testimony of God's Spirit; and, how does he "bear witness with our spirit that we are the children of God"

2. With regard to the latter, the foundation thereof is laid in those numerous texts of Scripture which describe the marks of the children of God; and that so plain, that he which runneth may read them. These are also collected together, and placed in the strongest light, by many both ancient and modern writers. If any need farther light, he may receive it by attending on the ministry of God's Word; by meditating thereon before God in secret; and by conversing with those who have the knowledge of his ways. And by the reason or understanding that God has given him, which religion was designed not to extinguish, but to perfect; -- according to that of the Apostle, "Brethren, be not children in understanding; in malice" or wickedness "be ye children; but in understanding be ye men;" (1 Cor. 14:20;) -- every man applying those scriptural marks to himself, may know whether he is a child of God. Thus, if he know, First, "as many as are led by the Spirit of God," into all holy tempers and actions, "they are the sons of God;" (for which he has the infallible assurance of holy writ;) Secondly, I am thus "led by the Spirit of God;" he will easily conclude, -- "Therefore I am a son of God." 3. Agreeable to this are all those plain declarations of St. John, in his First Epistle: "Hereby we know that we do know him, if we keep his commandments." (1 John 2:3.) "Whoso keepeth his word, in him verily is the love of God perfected; Hereby know we that we are in him;" that we are indeed the children of God. (1 John 2:5.) "If ye know that he is righteous, ye know that everyone that doeth righteousness is born of him." (1 John 2:29.) "We know that we have passed from death unto life, because we love the brethren." (1 John 3:14) "Hereby we know that we are of the truth, and shall assure our hearts before him;" namely, because we "love one another not in word, neither in tongue, but in deed and in truth." "Hereby know we that we dwell in him, because he hath given us of his" loving "Spirit." (1 John 4:13.) And, "hereby we know that he abideth in us, by the" obedient "spirit which he hath given us." (1 John 3:24.)

10. Not that I would by any means be understood, by anything which has been spoken concerning it, to exclude the operation of the Spirit of God, even from the testimony of our own spirit. In no wise. It is he that not only worketh in us every manner of thing that is good, but also shines upon his own work, and clearly shows what he has wrought. Accordingly, this is spoken of by St. Paul, as one great end of our receiving the Spirit, "that we may know the things which are freely given to us of God:" That he may strengthen the testimony of our conscience, touching our 'simplicity and godly sincerity;" and give us to discern, in a fuller and stronger light, that we now do the things which please him. 11. Should it still be inquired, "How does the Spirit of God bear witness with our spirit, that we are the children of God,' so as to exclude all doubt, and evince the reality of our sonship" -- the answer is clear from what has been observed above. And, First, as to the witness of our spirit: The soul as intimately and evidently perceives when it loves, delights, and rejoices in God, as when it loves and delights in anything on earth. And it can no more doubt, whether it loves, delights, and rejoices or no, than whether it exists or no. If, therefore this be just reasoning, He that now loves God, that delights and rejoices in him with an humble joy, and holy delight, and an obedient love, is a child of God; But I thus love, delight, and rejoice in God; Therefore, I am a child of God: -- Then a Christian can in no wise doubt of his being a child of God. Of the former proposition he has as full an assurance as he has that the Scriptures are of God; and of his thus loving God, he has an inward proof, which is nothing short of self-evidence. Thus, the testimony of our own spirit is with the most intimate conviction manifested to our hearts, in such a manner, as beyond all reasonable doubt to evince the reality of our sonship.

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.

5. Again, the Scriptures describe the being born of God, which must precede the witness that we are his children, as a vast and mighty change; a change "from darkness to light," as well as "from the power of Satan unto God;" as a "passing from death unto life," a resurrection from the dead. Thus the Apostle to the Ephesians: "You hath he quickened who were dead in trespasses and sins." (Eph. 2:1.) And again, "when we were dead in sins, he hath quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:5, 6.) But what knoweth he, concerning whom we now speak, of any such change as this He is altogether unacquainted with this whole matter. This is a language which he does not understand. He tells you he always was a Christian. He knows no time when he had need of such a change. By this also, if he give himself leave to think, may he know, that he is not born of the Spirit; that he has never yet known God; but has mistaken the voice of nature for the voice 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. Once more: the Scriptures teach, "This is the love of God," the sure mark thereof, "that we keep his commandments." (1 John 5:3.) And our Lord himself saith, "He that keepeth my commandments, he it is that loveth me." (John 14:21.) Love rejoices to obey; to do, in every point whatever is acceptable to the beloved. A true lover of God hastens to do his will on earth as it is done in heaven. But is this the character of the presumptuous pretender to the love of God Nay, but his love gives him a liberty to disobey, to break, not keep, the commandments of God. Perhaps, when he was in fear of the wrath of God, he did labour to do his will. But now, looking on himself as "not under the law," he thinks he is no longer obliged to observe it. He is therefore less zealous of good works: less careful to abstain from evil; less watchful over his own heart; less jealous over his tongue. He is less earnest to deny himself, and to take up his cross daily. In a word, the whole form of his life is changed since he has fancied himself to be at liberty. He is no longer "exercising himself unto godliness;" "wrestling not only with flesh and blood, but with principalities and powers," enduring hardships, "agonizing to enter in at the strait gate." No; he has found an easier way to heaven; a broad, smooth flowery path, in which he can say to his soul, "Soul, take thy ease; eat, drink, and be merry." It follows, with undeniable evidence, that he has not the true testimony of his own spirit. He cannot be conscious of having those marks which he hath not; that lowliness, meekness, and obedience: Nor yet can the Spirit of the God of truth bear witness to a lie; or testify that he is a child of God when he is manifestly a child of the devil.

The Witness of the Spirit: Discourse Two "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16 I. 1. None who believe the Scriptures to be the word of God, can doubt the importance of such a truth as this; -- a truth revealed therein, not once only, not obscurely, not incidentally; but frequently, and that in express terms; but solemnly and of set purpose, as denoting one of the peculiar privileges of the children of God. 2. And it is the more necessary to explain and defend this truth, because there is a danger on the right hand and on the left. If we deny it, there is a danger lest our religion degenerate into mere formality; lest, "having a form of godliness," we neglect, if not "deny, the power of it." If we allow it, but do not understand what we allow, we are liable to run into all the wildness of enthusiasm. It is therefore needful, in the highest degree, to guard those who fear God from both those dangers by a scriptural and rational illustration and confirmation of this momentous truth. 3. It may seem, something of this kind is the more needful, because so little has been wrote on the subject with any clearness; unless some discourses on the wrong side of the question, which explain it quite away. And it cannot be doubted, but these were occasioned, at least in a great measure, by the crude, unscriptural, irrational explication of others, who "knew not what they spake, nor whereof they affirmed." 4. It more nearly concerns the Methodists, so called, clearly to understand, explain, and defend this doctrine; because it is one grand part of the testimony which God has given them to bear to all mankind. It is by this peculiar blessing upon them in searching the Scriptures, confirmed by the experience of his children, that this great evangelical truth has been recovered, which had been or many years well nigh lost and forgotten.

4. Meantime let it be observed, I do not mean hereby, that the Spirit of God testifies this by any outward voice; no, nor always by an inward voice, although he may do this sometimes. Neither do I suppose, that he always applies to the heart (though he often may) one or more texts of Scripture. But he so works upon the soul by his immediate influence, and by a strong, though inexplicable operation, that the stormy wind and troubled waves subside, and there is a sweet calm; the heart resting as in the arms of Jesus, and the sinner being clearly satisfied that God is reconciled, that all his "iniquities are forgiven, and his sins covered." 5. Now what is the matter of dispute concerning this Not whether there be a witness or testimony of the Spirit. Not whether the Spirit does testify with our spirit, that we are the children of God. None can deny this, without flatly contradicting the Scriptures, and charging a lie upon the God of truth. Therefore, that there is a testimony of the Spirit is acknowledged by all parties. 6. Neither is it questioned whether there is an indirect witness or testimony, that we are the children of God. This is nearly, if not exactly, the same with the testimony of a good conscience towards God; and is the result of reason, or reflection on what we feel in our own souls. Strictly speaking, it is a conclusion drawn partly from the word of God, and partly from our own experience. The word of God says, every one who has the fruit of the Spirit is a child of God; experience, or inward consciousness, tells me, that I have the fruit of the Spirit; and hence I rationally conclude, "Therefore I am a child of God." This is likewise allowed on all hands, and so is no matter of controversy. 7. Nor do we assert, that there can be any real testimony of the Spirit without the fruit of the Spirit. We assert, on the contrary, that the fruit of the Spirit immediately springs from this testimony; not always indeed in the same degree, even when the testimony is first given: and much less afterwards neither joy nor peace is always at one stay; no, nor love; as neither is the testimony itself always equally strong and clear.

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. It is objected, Secondly, "The design of the witness contended for is, to prove that the profession we make is genuine. But it does not prove this. I answer, the proving this is not the design of it. It is antecedent to our making any profession at all, but that of being lost, undone, guilty, helpless sinners. It is designed to assure those to whom it is given, that they are the children of God; that they are "justified freely by his grace, through the redemption that is in Jesus Christ." And this does not suppose that their preceding thoughts, words, and actions, are conformable to the rule of Scripture; it supposes quite the reverse; namely, that they are sinners all over; sinners both in heart and life. Were it otherwise, God would justify the godly and their own works would be counted to them for righteousness. And I cannot but fear that a supposition of our being justified by works is at the root of all these objections; for, whoever cordially believes that God imputes to all that are justified righteousness without works, will find no difficulty in allowing the witness of his Spirit, preceding the fruit of it. 5. It is objected, Thirdly, "One Evangelist says, `Your heavenly Father will give the Holy Spirit to them that ask him.' The other Evangelist calls the same thing `good gifts;' abundantly demonstrating that the Spirit's way of bearing witness is by giving good gifts." Nay, here is nothing at all about bearing witness, either in the one text or the other. Therefore till this demonstration is better demonstrated, I let it stand as it is.

6. It is objected, Fourthly, "The Scripture says, `The tree is known by its fruits. Prove all things. Try the spirits. Examine yourselves.'" Most true: Therefore, let every man who believes he hath the witness in himself, try whether it be of God; if the fruit follow, it is; otherwise it is not. For certainly "the tree is known by its fruit:" Hereby we prove if it be of God. "But the direct witness is never referred to in the Book of God." Not as standing alone; not as a single witness; but as connected with the other; as giving a joint testimony; testifying with our spirit, that we are children of God. And who is able to prove, that it is not thus referred to in this very Scripture "Examine yourselves whether ye be in the faith; prove your own selves. Know ye not your ownselves, that Jesus Christ is in you" It is by no means clear, that they did not know this by a direct as well as a remote witness. How is it proved, that they did not know it, First, by an inward consciousness; and Then, by love, joy and peace 7. "But the testimony arising from the internal and external change is constantly referred to in the Bible. It is so: And we constantly refer thereto, to confirm the testimony of the Spirit. "Nay, all the marks you have given, whereby to distinguish the operations of God's Spirit from delusion, refer to the change wrought in us and upon us. This, likewise, is undoubtedly true. 8. It is objected, Fifthly, that "the direct witness of the Spirit does not secure us from the greatest delusion. And is that a witness fit to be trusted, whose testimony cannot be depended on That is forced to fly to something else, to prove what it asserts" I answer: To secure us from all delusion, God gives us two witnesses that we are his children. And this they testify conjointly. Therefore, "what God hath joined together, let no man put asunder." And while they are joined, we cannot be deluded: Their testimony can be depended on. They are fit to be trusted in the highest degree, and need nothing else to prove what they assert.

2. And whereas it is objected, that experience is not sufficient to prove a doctrine unsupported by Scripture; -- that madmen and enthusiasts of every kind have imagined such a witness that the design of that witness is to prove our profession genuine, which design it does not answer; -- that the Scripture says, "The tree is known by its fruit;" "examine yourselves; prove your ownselves;" and, meantime, the direct witness is never referred to in all the Book of God; -- that it does not secure us from the greatest delusions; and, Lastly,, that the change wrought in us is a sufficient testimony, unless in such trials as Christ alone suffered: -- We answer, 1. Experience is sufficient to confirm a doctrine which is grounded on Scripture. 2. Though many fancy they experience what they do not, this is no prejudice to real experience. 3.The design of that witness is, to assure us we are children of God; and this design it does answer. 4. The true witness of the Spirit is known by its fruit, "love, peace, joy;" not indeed preceding, but following it. 5. It cannot be proved, that the direct as well as the indirect witness is not referred to in that very text, "Know ye not your ownselves, that Jesus Christ is in you 6. The Spirit of God, witnessing with our spirit, does secure us from all delusion: And, Lastly, we are all liable to trials, wherein the testimony of our own spirit is not sufficient; wherein nothing less than the direct testimony of God's Spirit can assure us that we are his children.

6. But what is the rule whereby men are to judge of right and wrong Whereby their conscience is to be directed The rule of Heathens, as the Apostle teaches elsewhere is "the law written in their hearts;" by the finger of God; "their conscience also bearing witness," whether they walk by this rule or not, "and their thoughts the mean while accusing, or even excusing," acquitting, defending them; h kai apologoumenvn. (Rom. 2:14, 15.) But the Christian rule of right and wrong is the word of God, the writings of the Old and New Testament; all that the Prophets and "holy men of old" wrote "as they were moved by the Holy Ghost;" all that Scripture which was given by inspiration of God, and which is indeed profitable for doctrine, or teaching the whole will of God; for reproof of what is contrary thereto; for correction or error; and for instruction, or training us up, in righteousness. (2 Tim. 3:16.) This is a lantern unto a Christian's feet, and a light in all his paths. This alone he receives as his rule of right or wrong, of whatever is really good or evil. He esteems nothing good, but what is here enjoined, either directly or by plain consequence, he accounts nothing evil but what is here forbidden, either in terms, or by undeniable inference. Whatever the Scripture neither forbids nor enjoins, either directly or by plain consequence, he believes to be of an indifferent nature; to be in itself neither good nor evil; this being the whole and sole outward rule whereby his conscience is to be directed in all things.

18. From the preceding considerations, we may Secondly, infer, that the joy of a Christian does not arise from any blindness of conscience, from his not being able to discern good from evil. So far from it, that he was an utter stranger to this joy, till the eyes of his understanding were opened; that he knew it not, until he had spiritual senses, fitted to discern spiritual good and evil. And now the eye of his soul waxeth not dim: He was never so sharp-sighted before: He has so quick a perception of the smallest things, as is quite amazing to the natural man. As a mote is visible in the sun-beam, so to him who is walking in the light, in the beams of the uncreated Sun, every mote of sin is visible. Nor does he close the eyes of his conscience any more: That sleep is departed from him. His soul is always broad awake: No more slumber or folding of the hands to rest! He is always standing on the tower, and hearkening what his lord will say concerning him; and always rejoicing in this very thing, in "seeing him that is invisible." 19. Neither does the joy of a Christian arise, Thirdly, from any dulness or callousness of conscience. A kind of joy, it is true, may arise from this, in those whose "foolish hearts are darkened;" whose heart is callous, unfeeling, dull of sense, and, consequently, without spiritual understanding. Because of their senseless, unfeeling hearts, they may rejoice even in committing sin; and this they may probably call liberty! -- which is indeed mere drunkenness of soul, a fatal numbness of spirit, the stupid insensibility of a sacred conscience. On the contrary, a Christian has the most exquisite sensibility; such as he could not have conceived before. He never had such a tenderness of conscience as he has had, since the love of God has reigned in his heart. And this also is his glory and joy, that God hath heard his daily prayer: -- O that my tender soul might fly The first abhorr'd approach of ill; Quick, as the apple of an eye,

III. 1. "But was he not then freed from all sin, so that there is no sin in his heart" I cannot say this; I cannot believe it; because St. Paul says the contrary. He is speaking to believers, and describing the state of believers in general, when he says, "The flesh lusteth against the Spirit, and the Spirit against the flesh: These are contrary the one to the other." (Gal. 5:17) Nothing can be more express. The Apostle here directly affirms that the flesh, evil nature, opposes the Spirit, even in believers; that even in the regenerate there are two principles, "contrary the one to the other." 2. Again: When he writes to the believers at Corinth, to those who were sanctified in Christ Jesus, (1 Cor. 1:2) he says, "I, brethren, could not speak unto you, as unto spiritual, but as unto carnal, as unto babes in Christ. Ye are yet carnal: For whereas there is among you envying and strife, are ye not carnal" (1 Cor. 3:1-3) Now here the Apostle speaks unto those who were unquestionably believers, -- whom, in the same breath, he styles his brethren in Christ, -- as being still, in a measure, carnal. He affirms, there was envying, (an evil temper,) occasioning strife among them, and yet does not give the least intimation that they had lost their faith. Nay, he manifestly declares they had not; for then they would not have been babes in Christ. And (what is most remarkable of all) he speaks of being carnal, and babes in Christ, as one and the same thing; plainly showing that every believer is (in a degree) carnal, while he is only a babe in Christ. 3. Indeed this grand point, that there are two contrary principles in believers, -- nature and grace, the flesh and the Spirit, runs through all the Epistles of St. Paul, yea, through all the Holy Scriptures; almost all the directions and exhortations therein are founded on this supposition; pointing at wrong tempers or practices in those who are, notwithstanding, acknowledged by the inspired writers to be believers. And they are continually exhorted to fight with and conquer these, by the power of the faith which was in them.

10. One argument more against this new, unscriptural doctrine may be drawn from the dreadful consequences of it. One says, "I felt anger to-day." Must I reply, "Then you have no faith" Another says, "I know what you advise is good, but my will is quite averse to it." Must I tell him, "Then you are an unbeliever, under the wrath and the curse of God" What will be the natural consequence of this Why, if he believe what I say, his soul will not only be grieved and wounded, but perhaps utterly destroyed; inasmuch as he will "cast away" that "confidence which hath great recompense of reward:" And having cast away his shield, how shall he "quench the fiery darts of the wicked one" How shall he overcome the world -- seeing "this is the victory that overcometh the world, even our faith." He stands disarmed in the midst of his enemies, open to all their assaults. What wonder then, if he be utterly overthrown; if they take him captive at their will; yea, if he fall from one wickedness to another, and never see good any more I cannot, therefore, by any means receive this assertion, that there is no sin in a believer from the moment he is justified; First, because it is contrary to the whole tenor of Scripture; -- Secondly, because it is contrary to the experience of the children of God; -- Thirdly, because it is absolutely new, never heard of in the world till yesterday; -- and Lastly, because it is naturally attended with the most fatal consequences; not only grieving those whom God hath not grieved, but perhaps dragging them into everlasting perdition.

IV. 1. However, let us give a fair hearing to the chief arguments of those who endeavour to support it. And it is, First, from Scripture they attempt to prove that there is no sin in a believer. They argue thus: "The Scripture says, Every believer is born of God, is clean, is holy, is sanctified, is pure in heart, has a new heart, is a temple of the Holy Ghost. Now, as `that which is born of the flesh is flesh,' is altogether evil, so `that which is born of the Spirit is spirit,' is altogether good. Again: A man cannot be clean, sanctified, holy, and at the same time unclean, unsanctified, unholy. He cannot be pure and impure, or have a new and an old heart together. Neither can his soul be unholy, while it is a temple of the Holy Ghost.

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.

9. "But let experience speak: All who are justified do at that time find an absolute freedom from all sin." That I doubt; But, if they do, do they find it ever after Else you gain nothing. -- "If they do not, it is their own fault." That remains to be proved. 10. "But, in the very nature of things, can a man have pride in him, and not be proud; anger, and yet not be angry" A man may have pride in him, may think of himself in some particulars above what he ought to think, (and so be proud in that particular,) and yet not be a proud man in his general character. He may have anger in him, yea, and a strong propensity to furious anger, without giving way to it. -- "But can anger and pride be in that heart, where only meekness and humility are felt" No; but some pride and anger may be in that heart, where there is much humility and meekness. "It avails not to say, These tempers are there, but they do not reign: For sin cannot, in any kind or degree, exist where it does not reign; for guilt and power are essential properties of sin. Therefore, where one of them is, all must be." Strange indeed! "Sin cannot, in any kind or degree, exist where it does not reign" Absolutely contrary this to all experience, all Scripture, all common sense. Resentment of an affront is sin; it is anomia, disconformity to the law of love. This has existed in me a thousand times. Yet it did not, and does not, reign. -- "But guilt and power are essential properties of sin; therefore where one is, all must be." No: In the instance before us, if the resentment I feel is not yielded to, even for a moment, there is no guilt at all, no condemnation from God upon that account. And in this case, it has no power: though it "lusteth against the Spirit," it cannot prevail. Here, therefore, as in ten thousand instances, there is sin without either guilt or power.

2. Indeed when we first know this; when we first find the redemption in the blood of Jesus; when the love of God is first shed abroad in our hearts, and his kingdom set up therein; it is natural to suppose that we are no longer sinners, that all our sins are not only covered but destroyed. As we do not then feel any evil in our hearts, we readily imagine none is there. Nay, some well-meaning men have imagined this not only at that time, but ever after; having persuaded themselves, that when they were justified, they were entirely sanctified: yea, they have laid it down as a general rule, in spite of Scripture, reason, and experience. These sincerely believe, and earnestly maintain, that all sin is destroyed when we are justified; and that there is no sin in the heart of a believer; but that it is altogether clean from that moment. But though we readily acknowledge, "he that believeth is born of God," and "he that is born of God doth not commit sin;" yet we cannot allow that he does not feel it from within: it does not reign, but it does remain. And a conviction of the sin which remains in our heart, is one great branch of the repentance we are now speaking of. 3. For it is seldom long before he who imagined all sin was gone, feels there is still pride in his heart. He is convinced both that in many respects he has thought of himself more highly than he ought to think, and that he has taken to himself the praise of something he had received, and gloried in it as though he had not received it; and yet he knows he is in the favour of God. He cannot, and ought not to, "cast away his confidence." "The Spirit" still "witnesses with" his "spirit, that he is a child of God."

13. And how much sin, if their conscience is thoroughly awake, may they find cleaving to their actions also! Nay, are there not many of these, which, though they are such as the world would not condemn, yet cannot be commended, no, nor excused, if we judge by the Word of God Are there not many of their actions which, they themselves know, are not to the glory of God many, wherein they did not even aim at this; which were not undertaken with an eye to God And of those that were, are there not many, wherein their eye is not singly fixed on God -- wherein they are doing their own will, at least as much as his; and seeking to please themselves as much, if not more, than to please God -- And while they are endeavouring to do good to their neighbour, do they not feel wrong tempers of various kinds Hence their good actions, so called, are far from being strictly such; being polluted with such a mixture of evil: such are their works of mercy. And is there not the same mixture in their works of piety While they are hearing the word which is able to save their souls, do they not frequently find such thoughts as make them afraid lest it should turn to their condemnation, rather than their salvation Is it not often the same case, while they are endeavouring to offer up their prayers to God, whether in public or private Nay, while they are engaged in the most solemn service, even while they are at the table of the Lord, what manner of thoughts arise in them! Are not their hearts sometimes wandering to the ends of the earth; sometimes filled with such imaginations, as make them fear lest all their sacrifice should be an abomination to the Lord So that they are now more ashamed of their best duties, than they were once of their worst sins.

14. Again: How many sins of omission are they chargeable with! We know the words of the Apostle: "To him that knoweth to do good, and doeth it not, to him it is sin." But do they not know a thousand instances, wherein they might have done good, to enemies, to strangers, to their brethren, either with regard to their bodies or their souls, and they did it not How many omissions have they been guilty of, in their duty toward God! How many opportunities of communicating, of hearing his word, of public or private prayer, have they neglected! So great reason had even that holy man, Archbishop Usher, after all his labours for God, to cry out, almost with his dying breath, "Lord, forgive me my sins of omission!" 15. But besides these outward omissions, may they not find in themselves inward defects without number defects of every kind: they have not the love, the fear, the confidence they ought to have, toward God. They have not the love which is due to their neighbour, to every child of man; no, nor even that which is due to their brethren, to every child of God, whether those that are at a distance from them, or those with whom they are immediately connected. They have no holy temper in the degree they ought; they are defective in everything, -- in a deep consciousness of which they are ready to cry out, with M. De Renty, "I am a ground all overrun with thorns;" or, with Job, "I am vile: I abhor myself, and repent as in dust and ashes."

1. The person by whom God will judge the world, is his only-begotten Son, whose "goings forth are from everlasting;" "who is God over all, blessed for ever." Unto him, being "the outbeaming of his Father's glory, the express image of his person" (Heb. 1:3), the Father "hath committed all judgement, because he is the Son of Man" (John 5:22, 27); because, though he was "in the form of God, and thought it not robbery to be equal with God, yet he emptied himself, taking upon him the form of a servant, being made in the likeness of men" (Phil. 2:6, 7); yea, because, "being found in fashion as a man, he humbled himself" yet farther, "becoming obedient unto death, even the death of the cross. Wherefore God hath highly exalted him," even in his human nature, and "ordained him," as Man, to try the children of men, "to be the Judge both of the quick and the dead;" both of those who shall be found alive at his coming, and of those who were before gathered to their fathers. 4 2. The time, termed by the prophet, "the great and the terrible day," is usually, in Scripture, styled the day of the Lord. The space from the creation of man upon the earth, to the end of all things, is the day of the sons of men; the time that is now passing over us is properly our day; when this is ended, the day of the Lord will begin. But who can say how long it will continue "With the Lord one day is as a thousand years, and a thousand years as one day" (2 Pet. 3:8). And from this very expression, some of the ancient fathers drew that inference, that, what is commonly called the day of judgement would be indeed a thousand years: and it seems they did not go beyond the truth; nay, probably they did not come up to it. For, if we consider the number of persons who are to be judged, and of actions which are to be inquired into, it does not appear that a thousand years will suffice for the transactions of that day; so that it may not improbably comprise several thousand years. But God shall reveal this also in its season. 5

3. With regard to the place where mankind will be judged, we have no explicit account in Scripture. An eminent writer (but not he alone; many have been of the same opinion) supposes it will be on earth, where the works were done, according to which they shall be judged; and that God will, in order thereto, employ the angels of his strength --. To smooth and lengthen out the boundless space, And spread an area for all human race. But perhaps it is more agreeable to our Lord's own account of his coming in the clouds, to suppose it will be above the earth, if not "twice a planetary height." And this supposition is not a little favored by what St. Paul writes to the Thessalonians: "The dead in Christ shall rise first. Then we who remain alive shall be caught up together with them in the clouds, to meet the Lord in the air" (1 Thess. 4:16, 17). So that it seems most probable, the great white throne will be high exalted above the earth. 6 4 . The persons to be judged, who can count, any more than the drops of rain, or the sands of the sea "I beheld," saith St. John, "a great multitude which no man can number, clothed with white robes, and palms in their hands." How immense then must be the total multitude of all nations, and kindreds, and people, and tongues; of all that have sprung from the loins of Adam, since the world began, till time shall be no more! If we admit the common supposition, which seems no ways absurd, that the earth bears, at any one time, no less than four hundred millions of living souls, men, women, and children; what a congregation must all those generations make, who have succeeded each other for seven thousand years ! Great Xerxes' world in arms, proud Cannae's host, They all are here; and here they all are lost. Their numbers swell to be discern'd in vain; Lost as a drop in the unbounded main.

5. There is one circumstance more which will follow the judgement, that deserves our serious consideration: "We look," says the Apostle, "according to his promise, for new heavens and a new earth, wherein dwelleth righteousness" (2 Pet. 3:13). The promise stands in the prophecy of Isaiah: "Behold, I create new heavens and a new earth: and the former shall not be remembered" (Isa. 65:17), so great shall the glory of the latter be! These St. John did behold in the visions of God. "I saw," saith he, "a new heaven and a new earth; for the first heaven and the first earth were passed away" (Rev. 21:1). And only righteousness dwelt therein: accordingly, he adds, "And I heard a great voice from" the third "heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" (21:3). Of necessity, therefore, they will all be happy: "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain" (21:4). "There shall be no more curse; but they shall see his face" (21:3,4), -- shall have the nearest access to, and thence the highest, resemblance of, him. This is the strongest expression in the language of Scripture, to denote the most perfect happiness. "And his name shall be on their foreheads;" they shall be openly acknowledged as God's own property, and his glorious nature shall most visibly shine forth in them. "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever." IV. It remains only to apply the preceding considerations to all who are here before God. And are we not directly led so to do, by the present solemnity, which so naturally points us to that day, when the Lord will judge the world in righteousness This, therefore, by reminding us of that more awful season, may furnish many lessons of instruction. A few of these I may be permitted just to touch on. May God write them on all our hearts!

Paul's was very large and very attentive. The judge, immediately after sermon, sent me an invitation to dine with him; but having no time I was obliged to send my excuse, and set out between one and two." He had to reach Epworth for the Sunday, and got to Stilton, about thirty miles, by seven. Next morning he started between four and five, and through frost and flood covered the ninety miles to Epworth by ten that night. He says, "I was little more tired than when I rose in the morning!" -- tough, wiry little man that he was! The judge on this occasion was Sir Edward Clive, who had been made a Judge of the Common Pleas and knighted in 1753. He was just a year younger than John Wesley, and died in 1771. A caricature of him may be found in Hogarth's plate "The Bench," published in this very year, 1758. He is sitting between the Lord Chief Justice Willes and Mr. Justice Bathurst, who has fallen asleep. He is represented with a small head almost lost in his full-bottomed wig, a long, thin nose, and a nut-cracker chin. The sermon was published separately by Trye in the same year at the request of the High Sheriff and others, and went through some ten editions in Wesley's lifetime. The Rev. Richard Green calls it "a model sermon," and says, "It is well-formed, plain, practical, earnest; the statements are all supported by apt scripture, and the truth faithfully applied to the conscience." The title "The Great Assize" was a familiar name for the Last Judgement; it is found as early as 1340 in Hampole's Prick of Conscience, 5514, and several other instances are given in the Oxford Dictionary, s.v. "Assize." The preliminary note, "Preached at the Assizes," etc., in the modern editions is from the title-page of the second edition, also published in London by Trye; it appears in an abbreviated form in the 1771 edition, without the last clause "Published at the request," etc.

Sermon 16: The Means of Grace Text: "Ye are gone away from mine ordinances, and have not kept them." Mal. 3:7. I. Introduction and Historical Context 1. The question of whether God ordained specific means of grace under Christian dispensation would never have been proposed in the apostolic church except by one openly avowing himself a heathen. The entire body of Christians agreed that Christ had ordained outward means for conveying grace to souls. This practice was evident in how "all that believed were together, and had all things common," continuing "steadfastly in the teaching of the Apostles, and in the breaking of bread, and in prayers." (Acts 2:44, 42.) 2. Over time, as "the love of many waxed cold," some began mistaking means for the end, placing religion in outward works rather than in hearts renewed after God's image. They forgot that "the end of every commandment is love, out of a pure heart," with "faith unfeigned." Others imagined that while religion didn't principally consist in outward means, God was pleased with them anyway--that they could neglect "the weightier matters of the law, in justice, mercy, and the love of God." 3. Those who abused these ordinances received no blessing; instead, "the things which should have been for their health, were to them an occasion of falling." They drew curses rather than blessings. Observing this, some concluded generally that these means didn't convey God's grace at all. 4. Eventually, men of great understanding and apparent love for true inward religion--"burning and shining lights"--arose to address this abuse. These venerable men initially intended only to show that outward religion means nothing without the religion of the heart; that "God is a Spirit, and they who worship him must worship him in spirit and in truth"; that external worship without a heart devoted to God is "lost labour"; that outward ordinances profit much when advancing inward holiness, but "when they advance it not, are unprofitable and void, are lighter than vanity."

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

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

5. We allow, though melancholy, that large numbers called Christians abuse means of grace to their souls' destruction. This applies to all resting content in godliness's form without its power--those who presume they're Christians because they perform certain actions, though Christ was never revealed in their hearts, or suppose they'll certainly become Christian merely by using these means, idly dreaming either that inherent power will eventually make them holy, or that merit in using them will move God to give them holiness or accept them without it. 6. Such people little understand that great Christian foundation: "By grace are ye saved." You're saved from sins' guilt and power, restored to God's favor and image, "not for any works, merits, or deservings of yours, but by the free grace, the mere mercy of God, through the merits of his well-beloved Son. Ye are thus saved, not by any power, wisdom, or strength, which is in you, or in any other creature; but merely through the grace or power of the Holy Ghost, which worketh all in all." 7. The main question remains: "We know this salvation is the gift and the work of God; but how may I attain thereto?" If told "Believe, and thou shalt be saved!" the response is "True; but how shall I believe?" and "Wait upon God." But "how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?" 8. God couldn't leave us undetermined on so important a matter. The Son of God, who came for our salvation, wouldn't leave this question unresolved when our salvation so nearly concerns it. He hasn't left us undetermined; He's shown us the way. We need only consult God's oracles and abide by their decision. III. The Three Principal Means of Grace 1. First: Prayer as a Means of Grace According to Scripture's decision, all desiring God's grace are to wait for it using the means He ordained, using them, not laying them aside.

First, all desiring grace are to wait for it through prayer. This is Christ's express direction. In the Sermon on the Mount, after explaining wherein religion consists and describing its main branches, He adds: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." (Matt. 7:7, 8.) We're plainly directed to ask to receive, to seek to find God's grace, the pearl of great price, and to knock to continue asking and seeking if we'd enter His kingdom. 2. That no doubt might remain, our Lord emphasizes this particularly. He appeals to every man's heart: "What man is there of you, who, if his son ask bread, will give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven...give good things to them that ask him?" (Matt. 7:9-11.) Or, as He expressed it elsewhere, including all good things in one: "How much more shall your heavenly Father give the Holy Spirit to them that ask him?" (Luke 11:13.) Note particularly: those directed to ask hadn't yet received the Holy Spirit. Nevertheless, our Lord directs them to use this means, promising it should be effectual; upon asking, they should receive the Holy Spirit from Him whose "mercy is over all his works." 3. The absolute necessity of using this means to receive any gift from God appears further from the remarkable passage preceding these words: "And he said unto them...Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves: And he from within shall answer, Trouble me not; I cannot rise and give thee. I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity, he will rise, and give him as many as he needeth. And I say unto you, Ask, and it shall be given you." (Luke 11:5, 7-9.)

"Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth." How could our blessed Lord more plainly declare that we may receive of God, by this means--by importunately asking--what otherwise we should not receive at all? 4. "He spake also another parable, to this end, that men ought always to pray, and not to faint," till through this means they should receive of God whatsoever petition they asked: "There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterward he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest, by her continual coming, she weary me." (Luke 18:1-5.) Our Lord Himself applied this: "Hear what the unjust judge saith! Because she continues to ask, because she will take no denial, therefore I will avenge her. And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily," if they pray and faint not. 5. A direction equally full and express, to wait for God's blessings in private prayer, with a positive promise that by this means we shall obtain our lips' request, is given in these well-known words: "Enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." (Matt. 6:6.) 6. If any direction could be more clear, it's that God gave us through the Apostle, regarding prayer of every kind, public or private, and the blessing annexed: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally," (if they ask; otherwise "ye have not, because ye ask not," (James 4:2,)) "and upbraideth not; and it shall be given him." (James 1:5).

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.

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

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

1. As plainly as God hath pointed out the way wherein He will be inquired after, innumerable objections men, "wise in their own eyes," have raised against it. Though they lack weight in themselves, they've been used to "turn the lame out of the way; yea, to trouble and subvert those who did run well, till Satan appeared as an angel of light." The first and chief objection is: "You cannot use these means without trusting in them." I pray, where is this written? Show me plain Scripture for your assertion. Otherwise I dare not receive it; for I'm not convinced you're wiser than God. If this were true, Christ must have known it. If He'd known it, He would surely have warned us long ago. Therefore, because He hasn't, because there's no tittle of this in Jesus Christ's whole revelation, I'm as fully assured your assertion is false as that this revelation is of God. "However, leave them off for a short time, to see whether you trusted in them or no." So I'm to disobey God, to know whether I trust in obeying Him! Do you avow this advice? Do you deliberately teach to "do evil, that good may come"? O tremble at God's sentence against such teachers! Their "damnation is just." "Nay, if you're troubled when you leave them off, it is plain you trusted in them." By no means. If I'm troubled when I willfully disobey God, His Spirit is still striving with me; but if I'm not troubled at willful sin, I'm given up to a reprobate mind. But what do you mean by "trusting in them"--looking for God's blessing therein; believing that if I wait this way, I shall attain what otherwise I should not? So I do. And so I will, God being my helper, even my life's end. By God's grace I will thus trust in them, till my death's day; that is, I will believe that whatever God hath promised, He is faithful also to perform. And seeing He hath promised to bless me this way, I trust it shall be according to His word.

2. It has been objected, Secondly: "This is seeking salvation by works." Do you know the meaning of the expression you use? What is seeking salvation by works? In St. Paul's writings, it means either seeking to be saved by observing the Mosaic law's ritual works; or expecting salvation for our own works' sake, by our own righteousness's merit. But how is either of these implied in my waiting in the way God has ordained, and expecting that He will meet me there, because He has promised so to do? I do expect that He will fulfil His word, that He will meet and bless me this way. Yet not for any works' sake I've done, nor for my righteousness's merit; but merely through His Son's merits, sufferings, and love, in whom He is always well pleased. 3. It has been vehemently objected, Thirdly: "That Christ is the only means of grace." I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, "Prayer is a means of grace," we understand a channel through which God's grace is conveyed. When you say, "Christ is the means of grace," you understand the sole price and purchaser of it; or, that "no man cometh unto the Father, but through him." And who denies it? But this is utterly wide of the question.

4. "But does not the Scripture" (it has been objected, Fourthly) "direct us to wait for salvation? Does not David say, 'My soul waiteth upon God, for of him cometh my salvation'? And does not Isaiah teach us the same thing, saying, 'O Lord, we have waited for thee'?" All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to wait on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But that he hath appointed a way hath been shown at large, and also what that way is. The very words of the Prophet, which you cite, put this out of the question. For the whole sentence runs thus: -- "In the way of thy judgments," or ordinances, "O Lord, have we waited for thee." (Isaiah 26:8.) And in the very same way did David wait, as his own words abundantly testify: "I have waited for thy saving health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy statutes, and I shall to keep it unto the end." 5. "Yea," say some, "but God has appointed another way. -- 'Stand still, and see the salvation of God.'" Let us examine the Scriptures to which you refer. The first of them, with the context, runs thus: -- "And when Pharaoh drew nigh, the children of Israel lifted up their eyes; and they were sore afraid. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord. And the Lord said unto Moses, Speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it. And the children of Israel shall go on dry ground through the midst of the sea." (Exod. 14:10, &c.) This was the salvation of God, which they stood still to see, by marching forward with all their might!

The other passage, wherein this expression occurs stands thus: "There came some that told Jehoshaphat, saying, There cometh a great multitude against thee, from beyond the sea. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together to ask help of the Lord: Even out of all the cities they came to seek the Lord. And Jehoshaphat stood in the congregation, in the house of the Lord. -- Then upon Jahaziel came the Spirit of the Lord. And he said, Be not dismayed by reason of this great multitude. To-morrow go ye down against them: Ye shall not need to fight in this battle. Set yourselves: Stand ye still, and see the salvation of the Lord. And they rose early in the morning, and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: -- and everyone helped to destroy another." (2 Chron. 20:2, &c.) Such was the salvation which the children of Judah saw. But how does all this prove, that we ought not to wait for God's grace in the means which He hath ordained? 6. I shall mention but one objection more, which, indeed, does not properly belong to this head: Nevertheless, because it has been so frequently urged, I may not wholly pass it by. "Does not St. Paul say, 'If ye be dead with Christ, why are ye subject to ordinances'?" (Col. 2:20.) Therefore a Christian, one that is dead with Christ, need not use the ordinances any more." So you say, "If I am a Christian, I am not subject to the ordinances of Christ!" Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ: That they must needs be the Jewish ordinances, to which it is certain a Christian is no longer subject. And the same undeniably appears from the words immediately following, "Touch not, taste not, handle not;" all evidently referring to the ancient ordinances of the Jewish law. So that this objection is the weakest of all. And, in spite of all, that great truth must stand unshaken; -- that all who desire the grace of God, are to wait for it in the means which he hath ordained.

V. The Proper Use of Means of Grace 1. But this being allowed, that all who desire God's grace are to wait for it in the means He hath ordained; it may still be inquired, how those means should be used, both as to the order and the manner of using them.

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

2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably hearing, or conversation. To such, therefore, we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the Word of God, but reading it too, and perhaps other serious books, may be a means of deeper conviction. May you not advise him also, to meditate on what he reads, that it may have its full force upon his heart? Yea, and to speak thereof, and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him to pour out his soul before God; "always to pray and not to faint;" and when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into the house of the Lord, and praying with all that fear him? But if he does this, the dying word of his Lord will soon be brought to his remembrance; a plain intimation that this is the time when we should second the motions of the blessed Spirit. And thus may we lead him, step by step, through all the means which God has ordained; not according to our own will, but just as the Providence and the Spirit of God go before and open the way.

3. Yet, as we find no command in holy writ for any particular order to be observed herein, so neither do the providence and the Spirit of god adhere to any without variation; but the means into which different men are led, and in which they find the blessing of God, are varied, transposed, and combined together, a thousand different ways. Yet still our wisdom is to follow the leadings of his providence and his Spirit; to be guided herein, (more especially as to the means wherein we ourselves seek the grace of God,) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another, partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God is this, -- whenever opportunity serves, use all the means which God has ordained; for who knows in which God will meet thee with the grace that bringeth salvation? 4. As to the manner of using them, whereon indeed it wholly depends whether they should convey any grace at all to the user; it behoves us, First, always to retain a lively sense, that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. "Who hath known the mind of the Lord or who hath been his counsellor?" Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour; or when you are hindered therefrom: He is not hindered. He is always ready, always able, always willing to save. "It is the Lord: Let him do what seemeth him good!"

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.)

2. But it is not a barely notional or speculative faith that is here spoken of by the Apostles. It is not a bare assent to this proposition, Jesus is the Christ; nor indeed to all the propositions contained in our creed, or in the Old and New Testament. It is not merely an assent to any or all these credible things, as credible. To say this, were to say (which who could hear) that the devils were born of God; for they have this faith. They, trembling, believe, both that Jesus is the Christ, and that all Scripture, having been given by inspiration of God, is true as God is true. It is not only an assent to divine truth, upon the testimony of God, or upon the evidence of miracles; for they also heard the words of his mouth, and knew him to be a faithful and true witness. They could not but receive the testimony he gave, both of himself, and of the Father which sent him. They saw likewise the mighty works which he did, and thence believed that he "came forth from God." Yet, notwithstanding this faith, they are still "reserved in chains of darkness unto the judgment of the great day."

5. And thus is the Scripture fulfilled, "Blessed are they that mourn, for they shall be comforted." For it is easy to believe, that though sorrow may precede this witness of God's Spirit with our spirit; (indeed must, in some degree, while we groan under fear, and a sense of the wrath of God abiding on us;) yet, as soon as any man feeleth it in himself, his "sorrow is turned into joy." Whatsoever his pain may have been before; yet, as soon as that "hour is come, he remembereth the anguish no more, for joy" that he is born of God. It may be, many of you have now sorrow, because you are "aliens from the commonwealth of Israel;" because you are conscious to yourselves that you have not this Spirit; that you are "without hope and without God in the world." But when the Comforter is come, "then your heart shall rejoice;" yea, "your joy shall be full," and "that joy no man taketh from you." (John 16:22.) "We joy in God," will ye say, "through our Lord Jesus Christ, by whom we have now received the atonement;" "by whom we have access into this grace," this state of grace, of favour, or reconciliation with God, "wherein we stand, and rejoice in hope of the glory of God." (Rom. 5:2.) "Ye," saith St. Peter, whom God hath "begotten again unto a lively hope, are kept by the power of God unto salvation: Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your faith may be found unto praise, and honour, and glory, at the appearing of Jesus Christ: In whom, though now ye see him not, ye rejoice with joy unspeakable and full of glory." (1 Peter 1:5, &c.) Unspeakable indeed! It is not for the tongue of man to describe this joy in the Holy Ghost. It is "the hidden manna, which no man knoweth, save he that receiveth it." But this we know, it not only remains, but overflows, in the depth of affliction. "Are the consolations of God small" with his children, when all earthly comforts fail Not so.

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."

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.

10. His ears are now opened, and the voice of God no longer calls in vain. He hears and obeys the heavenly calling: He knows the voice of his Shepherd. All his spiritual senses being now awakened, he has a clear intercourse with the invisible world; and hence he knows more and more of the things which before it could not "enter into his heart to conceive." He now knows what the peace of God is; what is joy in the Holy Ghost; what the love of God which is shed abroad in the heart of them that believe in him through Christ Jesus. Thus the veil being removed which before interrupted the light and voice, the knowledge and love of God, he who is born of the Spirit, dwelling in love, "dwelleth in God, and God in him." II. 1. Having considered the meaning of that expression, "whosoever is born of God," it remains, in the Second place, to inquire, in what sense he "doth not commit sin." Now one who is so born of God, as hath been above described, who continually receives into his soul the breath of life from God, the gracious influence of his Spirit, and continually renders it back; one who thus believes and loves, who by faith perceives the continual actings of God upon his spirit, and by a kind of spiritual re-action returns the grace he receives, in unceasing love, and praise, and prayer; not only doth not commit sin, while he thus keepeth himself, but so long as this "seed remaineth in him, he cannot sin, because he is born of God."

2. By sin, I here understand outward sin, according to the plain, common acceptation of the word; an actual, voluntary transgression of the law; of the revealed, written law of God; of any commandment of God, acknowledged to be such at the time that it is transgressed. But "whosoever is born of God," while he abideth in faith and love, and in the spirit of prayer and thanksgiving, not only doth not, but cannot, thus commit sin. So long as he thus believeth in God through Christ, and loves him, and is pouring out his heart before him, he cannot voluntarily transgress any command of God, either by speaking or acting what he knows God hath forbidden: So long that seed which remaineth in him, that loving, praying, thankful faith, compels him to refrain from whatsoever he knows to be an abomination in the sight of God. 3. But here a difficulty will immediately occur, and one that to many has appeared insuperable, and induced them to deny the plain assertion of the Apostle, and give up the privilege of the children of God. It is plain, in fact, that those whom we cannot deny to have been truly born of God, (the Spirit of God having given us in his word this infallible testimony concerning them,) nevertheless, not only could, but did, commit sin, even gross, outward sin. They did transgress the plain, known laws of God, speaking or acting what they knew he had forbidden.

4. Thus David was unquestionably born of God or ever he was anointed king over Israel. He knew in whom he had believed; "he was strong in faith, giving glory to God." "The Lord," saith he, "is my Shepherd; therefore can I lack nothing. He shall feed me in green pastures, and lead me forth beside the waters of comfort. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me." (Psalm 23: 1 &c.) He was filled with love; such as often constrained him to cry out, "I will love thee, O Lord, my strength: The Lord is my stony rock, and my defence; the horn also of my salvation, and my refuge." (Psalm 28:1.) He was a man of prayer; pouring out his soul before God in all circumstances of life; and abundant in praises and thanksgiving. "Thy praise," saith he, "shall be ever in my mouth:" (Psalm 34:1:) "Thou art my God, and I will thank thee; thou art my God, and I will praise thee." (Psalm 118:28.) And yet such a child of God could and did commit sin; yea, the horrid sins of adultery and murder.

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.

The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine, supernatural intercourse with God, and the love of God, ceased together: He then rushed on as a horse into the battle, and knowingly committed the outward sin. 9. You see the unquestionable progress from grace to sin: Thus it goes on, from step to step. (1.) The divine seed of loving, conquering faith, remains in him that is born of God. "He keepeth himself," by the grace of God, and "cannot commit sin." (2.) A temptation arises; whether from the world, the flesh, or the devil, it matters not. (3.) The Spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer. (4.) He gives way, in some degree, to the temptation, which now begins to grow pleasing to him. (5.) The Holy Spirit is grieved; his faith is weakened; and his love of God grows cold. (6.) The Spirit reproves him more sharply, and saith, "This is the way; walk thou in it." (7.) He turns away from the painful voice of God, and listens to the pleasing voice of the tempter. (8.) Evil desire begins and spreads in his soul, till faith and love vanish away: He is then capable of committing outward sin, the power of the Lord being departed from him. 10. To explain this by another instance: The Apostle Peter was full of faith and of the Holy Ghost; and hereby keeping himself, he had a conscience void of offence toward God and toward man. Walking thus in simplicity and godly sincerity, "before that certain came from James, he did eat with the Gentiles," knowing that what God had cleansed was not common or unclean. But "when they were come," a temptation arose in his heart, "to fear those of the circumcision," (the Jewish converts, who were zealous for circumcision and the other rites of the Mosaic law,) and regard the favour and praise of these men, more than the praise of God. He was warned by the Spirit that sin was near: Nevertheless, he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened.

God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his Shepherd; but gave himself up to that slavish fear, and thereby quenched the Spirit. Then God disappeared, and, faith and love being extinct, he committed the outward sin. Walking not uprightly, not "according to the truth of the gospel," he "separated himself" from his Christian brethren, and by his evil example, if not advice also, "compelled even the Gentiles to live after the manner of the Jews;" to entangle themselves again with that "yoke of bondage," from which "Christ had set them free." Thus it is unquestionably true, that he who is born of God, keeping himself, doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness. III. 1. From the preceding considerations we may learn, first, To give a clear and incontestable answer to a question which has frequently perplexed many who were sincere of heart. "Does sin precede or follow the loss of faith" Does a child of God first commit sin, and thereby lose his faith Or does he lose his faith first, before he can commit sin" I answer, Some sin of omission, at least, must necessarily precede the loss of faith; some inward sin: But the loss of faith must precede the committing outward sin. The more any believer examines his own heart, the more will he be convinced of this: That faith working by love excludes both inward and outward sin from a soul watching unto prayer; that nevertheless we are even then liable to temptation, particularly to the sin that did easily beset us; that if the loving eye of the soul be steadily fixed on God, the temptation soon vanishes away: But if not, if we are exelkomenoi, (as the Apostle James speaks, James 1:14,) drawn out of God by our own desire, and deleazomenoi, caught by the bait of present or promised pleasure; then that desire, conceived in us, brings forth sin; and, having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever.

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.

II. But when is it that any of us may truly say, "the Lord our righteousness" In other words, when is it that the righteousness of Christ is imputed to us, and in what sense is it imputed 1. Look through all the world, and all the men therein are either believers or unbelievers. The first thing, then, which admits of no dispute among reasonable men is this: To all believers the righteousness of Christ is imputed; to unbelievers it is not. But when is it imputed When they believe. In that very hour the righteousness of Christ is theirs. It is imputed to every one that believes, as soon as he believes: Faith and the righteousness of Christ are inseparable. For if he believes according to Scripture, he believes in the righteousness of Christ. There is no true faith, that is, justifying faith, which hath not the righteousness of Christ for its object. 2. It is true believers may not all speak alike; they may not all use the same language. It is not to be expected that they should: we cannot reasonably require it of them. A thousand circumstances may cause them to vary from each other, in the manner of expressing themselves: But a difference of expression does nor necessarily imply a difference of sentiment. Different persons may use different expressions, and yet mean the same thing. Nothing is more common than this, although we seldom make sufficient allowance for it. Nay, it is not easy for the same persons, when they speak of the same thing at a considerable distance of time, to use exactly the same expressions, even though they retain the same sentiments: How then can we be rigorous in requiring others to use just the same expressions with us

But may we not justly inquire, who told them this, that some parts of this discourse concerned only the Apostles, or the Christians of the apostolic age, or the Ministers of Christ Bare assertions are not a sufficient proof to establish a point of so great importance. Has then our Lord himself taught us, that some parts of his discourse do not concern all mankind Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so Where In the discourse itself No: Here is not the least intimation of it. Has he said so elsewhere in any other of his discourses Not one word so much as glancing this way, can we find in anything he ever spoke, either to the multitudes, or to his disciples. Has any one of the Apostles, or other inspired writers, left such an instruction upon record No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God -- wise so far above that is written 6. Perhaps they will say, that the reason of the thing requires such a restriction to be made. If it does, it must be on one of these two accounts; because, without such a restriction, the discourse would either be apparently absurd, or would contradict some other scripture. But this is not the case. It will plainly appear, when we come to examine the several particulars, that there is no absurdity at all in applying all which our Lord hath here delivered to all mankind. Neither will it infer any contradiction to anything else he has delivered, nor to any other scripture whatever. Nay, it will farther appear, that either all the parts of this discourse are to be applied to men in general, or no part; seeing they are all connected together, all joined as the stones in an arch, of which you cannot take one away, without destroying the whole fabric.

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

3. But how little has this purity of heart been regarded by the false teachers of all ages! They have taught men barely to abstain from such outward impurities as God hath forbidden by name; but they did not strike at the heart; and by not guarding against, they in effect countenanced, inward corruptions. A remarkable instance of this, our Lord has given us in the following words: "Ye have heard, that it was said by them of old time, Thou shalt not commit adultery;" (Matt. 5:27;) and, in explaining this, those blind leaders of the blind only insist on men's abstaining from the outward act. "But I say unto you, whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart;" (Matt. 5:28;) for God requireth truth in the inward parts: He searcheth the heart, and trieth the reins; and if thou incline unto iniquity with thy heart, the Lord will not hear thee. 4. And God admits no excuse for retaining anything which is an occasion of impurity. Therefore, "if thy right eye offend thee, pluck it out, and cast it from thee: For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell:" (Matt. 5:29:) If persons as dear to thee as thy right eye be an occasion of thy thus offending God, a means of exciting unholy desire in thy soul, delay not, forcibly separate from them. "And if thy right hand offend thee, cut it off, and cast it from thee: For it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell:" (Matt. 5:30:) If any who seem as necessary to thee as thy right hand be an occasion of sin, of impure desire; even though it were never to go beyond the heart, never to break out in word or action; constrain thyself to an entire and final parting: cut them off at a stroke: Give them up to God. Any loss, whether of pleasure, or substance, or friends, is preferable to the loss of thy soul.

Two steps only it may not be improper to take before such an absolute and final separation. First, try whether the unclean spirit may not be driven out by fasting and prayer, and by carefully abstaining from every action, and word, and look, which thou hast found to be an occasion of evil. Secondly, if thou art not by this means delivered, ask counsel of him that watcheth over thy soul, or, at least, of some who have experience in the ways of God, touching the time and manner of that separation; but confer not with flesh and blood, lest thou be "given up to a strong delusion to believe a lie." 5. Nor may marriage itself, holy and honourable as it is, be used as a pretence for giving a loose to our desires. Indeed, "it hath been said, Whosoever will put away his wife, let him give her a writing of divorcement:" And then all was well; though he alleged no cause, but that he did not like her, or liked another better. "But I say unto you, that whosoever shall put away his wife, saving for the case of fornication,' (that is, adultery; the word porneia signifying unchastity in general, either in the married or unmarried state,) "causeth her to commit adultery," if she marry again: "And whosoever shall marry her that is put away committeth adultery." (Matt 5:31, 32.) All polygamy is clearly forbidden in these words, wherein our Lord expressly declares, that for any woman who has a husband alive, to marry again is adultery. By parity of reason, it is adultery for any man to marry again, so long as he has a wife alive, yea, although they were divorced; unless that divorce had been for the cause of adultery: In that only case there is no scripture which forbids to marry again.

6. Such is the purity of heart which God requires, and works in those who believe on the Son of his love. And "blessed are" they who are thus "pure in heart; for they shall see God." He will "manifest himself unto them," not only "as he doth not unto the world," but as he doth not always to his own children. He will bless them with the clearest communications of his Spirit, the most intimate "fellowship with the Father and with the Son." He will cause his presence to go continually before them, and the light of his countenance to shine upon them. It is the ceaseless prayer of their heart, "I beseech thee, show me thy glory;" and they have the petition they ask of him. They now see Him by faith, (the veil of the flesh being made as it were transparent,) even in these his lowest works, in all that surrounds them, in all that God has created and made. They see Him in the height above, and in the depth beneath; they see Him filling all in all. The pure in heart see all things full of God. They see Him in the firmament of heaven; in the moon, walking in brightness; in the sun, when he rejoiceth as a giant to run his course. They see Him "making the clouds his chariots, and walking upon the wings of the wind." They see Him "preparing rain for the earth, and blessing the increase of it; giving grass for the cattle, and green herb for the use of man." They see the Creator of all, wisely governing all, and "upholding all things by the word of his power." "O Lord our Governor, how excellent is thy name in all the world!" 7. In all his providences relating to themselves, to their souls or bodies, the pure in heart do more particularly see God. They see his hand ever over them for good; giving them all things in weight and measure, numbering the hairs of their head, making a hedge round about them and all that they have, and disposing all the circumstances of their life according to the depth both of his wisdom and mercy.

8. But in a more especial manner they see God in his ordinances. Whether they appear in the great congregation, to "pay him the honour due unto his name," "and worship him in the beauty of holiness;" or "enter into their closets," and there pour out their souls before their "Father which is in secret;" whether they search the oracles of God, or hear the ambassadors of Christ proclaiming glad tidings of salvation; or, by eating of that bread, and drinking of that cup, "show forth his death till he come" in the clouds of heaven; -- in all these his appointed ways, they find such a near approach as cannot be expressed. They see him, as it were, face to face, and "talk with him, as a man talking with his friend;" -- a fit preparation for those mansions above, wherein they shall see him as he is. 9. But how far were they from seeing God, who, having heard "that it had been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths," (Matt. 5:33,) interpreted it thus, Thou shalt not forswear thyself, when thou swearest by the Lord Jehovah. Thou "shalt perform unto the Lord" these thine oaths;" but as to other oaths, he regardeth them not. So the Pharisees taught. They not only allowed all manner of swearing in common conversation; but accounted even forswearing a little thing, so they had not sworn by the peculiar name of God.

10. That our Lord does not here forbid the "swearing in judgment and truth," when we are required so to do by a Magistrate, may appear, (1.) From the occasion of this part of his discourse, -- the abuse he was here reproving, -- which was false swearing and common swearing; the swearing before a Magistrate being quite out of the question. -- (2.) From the very words wherein he forms the general conclusion: "Let your communication," or discourse, "be, Yea, yea; Nay, nay." -- (3.) From his own example; for he answered himself upon oath, when required by a Magistrate. When the High Priest said unto him, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God;" Jesus immediately answered in the affirmative, "Thou hast said;" (that is, the truth;) "nevertheless," (or rather, moreover,) "I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (Matt.26:63, 64.) -- (4.) From the example of God, even the Father, who, "willing the more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath." (Heb. 6:17.) -- (5.) From the example of St. Paul, who we think had the Spirit of God, and well understood the mind of his Master. "God is my witness," saith he, to the Romans, "that without ceasing I make mention of you always in my prayers:" (Rom. 1:9:) To the Corinthians, "I call God to record upon my soul, that to spare you I came not as yet unto Corinth:" (2 Cor. 1:23:) And to the Philippians, "God is my record, how greatly I long after you in the bowels of Jesus Christ." (Phil. 1:8.) Hence it undeniably appears that, if the Apostle knew the meaning of his Lord's words, they do not forbid swearing on weighty occasions, even to one another: How much less before a Magistrate! -- And, Lastly, from that assertion of the great Apostle, concerning solemn swearing in general: (Which it is impossible he could have mentioned without any touch of blame, if his Lord had totally forbidden it:) "Men verily swear by the greater;" by one greater than themselves; "and an oath for confirmation is to them the end of all strife." (Heb. 6:16.)

By all these Scriptures it manifestly appears who they are that are persecuted; namely, the righteous: He "that is born of the Spirit;" "all that will live godly in Christ Jesus;" they that are "passed from death unto life;" those who are "not of the world;" all those who are meek and lowly in heart, that mourn for God, that hunger after his likeness; all that love God and their neighbour, and therefore, as they have opportunity, do good unto all men.

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."

6. Thus hath God in all ages spoken to the world, not only by precept, but by example also. He hath "not left himself without witness," in any nation where the sound of the gospel hath gone forth, without a few who testified his truth by their lives as well as their words. These have been "as lights shining in a dark place." And from time to time they have been the means of enlightening some, of preserving a remnant, a little seed which was "counted unto the Lord for a generation." They have led a few poor sheep out of the darkness of the world, and guided their feet into the way of peace. 7. One might imagine that, where both Scripture and the reason of things speak so clearly and expressly, there could not be much advanced on the other side, at least not with any appearance of truth. But they who imagine thus know little of the depths of Satan. After all that Scripture and reason have said, so exceeding plausible are the pretences for solitary religion, for a Christian's going out of the world, or at least hiding himself in it, that we need all the wisdom of God to see through the snare, and all the power of God to escape it; so many and strong are the objections which have been brought against being social, open, active Christians. III. 1. To answer these, was the Third thing which I proposed. And, First, it has been often objected, that religion does not lie in outward things, but in the heart, the inmost soul; that it is the union of the soul with God, the life of God in the soul of man; that outside religion is nothing worth; seeing God "delighteth not in burnt-offerings," in outward services, but a pure and holy heart is "the sacrifice he will not despise." I answer, It is most true that the root of religion lies in the heart, in the inmost soul; that this is the union of the soul with God, the life of God in the soul of man. But if this root be really in the heart, it cannot but put forth branches. And these are the several instances of outward obedience, which partake of the same nature with the root; and consequently, are not only marks or signs, but substantial parts of religion.

It is also true, that bare outside religion, which has no root in the heart, is nothing worth; that God delighteth not in such outward services, no more than in Jewish burnt-offerings; and that a pure and holy heart is a sacrifice with which he is always well pleased. But he is also well pleased with all that outward service which arises from the heart; with the sacrifice of our prayers (whether public or private,) of our praises and thanksgivings; with the sacrifice of our goods, humbly devoted to him, and employed wholly to his glory; and with that of our bodies, which he peculiarly claims, which the Apostle beseeches us, "by the mercies of God, to present unto him, a living sacrifice, holy acceptable to God." 2. A Second objection, nearly related to this, is that love is all in all; that it is "the fulfilling of the law," "the end of the commandment," of every commandment of God; that all we do, and all we suffer, if we have not charity or love, profiteth us nothing; and therefore the Apostle directs us to "follow after charity," and terms this "the more excellent way." I answer, It is granted, that the love of God and man, arising from faith unfeigned, is all in all, the fulfilling of the law, the end of every commandment of God. It is true, that without this, whatever we do, whatever we suffer, profits us nothing. But it does not follow, that love is all in such a sense as to supersede either faith or good works. It is "the fulfilling of the law," not by releasing us from, but by constraining us to obey it. It is "the end of the commandment," as every commandment leads to and centres in it. It is allowed, that whatever we do or suffer without love, profits us nothing. But withal, whatever we do or suffer in love, though it were only the suffering reproach for Christ, or the giving a cup of cold water in his name, it shall in no wise lose its reward.

5. But if so, then contemplation is only one way of worshipping God in spirit and in truth. Therefore to give ourselves up entirely to this, would be to destroy many branches of spiritual worship, all equally acceptable to God and equally profitable, not hurtful, to the soul. For it is a great mistake, to suppose that an attention to those outward things, whereto the providence of God hath called us, is any clog to a Christian, or any hindrance at all to his always seeing Him that is invisible. It does not at all damp the ardour of his thought; it does not encumber or distract his mind; it gives him no uneasy or hurtful care, who does it all as unto the Lord; who hath learned whatsoever he doth, in word or deed, to do all in the name of the Lord Jesus; having only one eye of the soul, which moves round on outward things, and one immovably fixed on God. Learn what this meaneth, ye poor recluses, that you may clearly discern your own littleness of faith: Yea, that you may no longer judge others by yourselves, go and learn what that meaneth: -- Thou, O Lord, in tender love Dost all my burdens bear; Lift my heart to things above, And fix it ever there. Calm on tumult's wheel I sit; Midst busy multitudes alone; Sweetly waiting at thy feet Till all thy will he done. 6. But the grand objection is still behind. "We appeal," say they, "to experience. Our light did shine; we used outward things many years; and yet they profited nothing. We attended on all the ordinances; but we were no better for it; nor indeed anyone else; Nay, we were the worse; for we fancied ourselves Christians for so doing, when we knew not what Christianity meant." I allow the fact: I allow that you and ten thousand more, have thus abused the ordinances of God; mistaking the means for the end; supposing that the doing these, or some other outward works either was the religion of Jesus Christ, or would be accepted in the place of it. But let the abuse be taken away, and the use remain. Now use all outward things, but use them with a constant eye to the renewal of your soul in righteousness and true holiness.

7. But this is not all: They affirm, "Experience likewise shows, that the trying to do good is but lost labour. What does it avail to feed or clothe men's bodies, if they are just dropping into everlasting fire And what good can any man do to their souls If these are changed, God doth it himself. Besides, all men are either good, at least desirous so to be, or obstinately evil. Now the former have no need of us; let them ask help of God, and it shall be given them: And the latter will receive no help from us. Nay, and our Lord forbids to `cast our pearls before swine.'" I answer, (1.) Whether they will finally be lost or saved, you are expressly commanded to feed the hungry, and clothe the naked. If you can, and do not, whatever becomes of them, you shall go away into everlasting fire. (2.) Though it is God only changes hearts, yet he generally doth it by man. It is our part to do all that in us lies, as diligently as if we could change them ourselves, and then to leave the event to him. (3.) God, in answer to their prayers, builds up his children by each other in every good gift; nourishing and strengthening the whole "body by that which every joint supplieth." So that "the eye cannot say to the hand, I have no need of thee;" no, nor even "the head to the feet, I have no need of you." Lastly, How are you assured, that the persons before you are dogs or swine Judge them not, until you have tried. "How knowest thou, O man, but thou mayst gain thy brother," -- but thou mayst, under God, save his soul from death When he spurns thy love, and blasphemes the good word, then it is time to give him up to God.

8. "We have tried; we have laboured to reform sinners; and what did it avail On many we could make no impression at all. And if some were changed for a while, yet their goodness was but as the morning dew, and they were soon as bad, nay, worse than ever: So that we only hurt them, and ourselves too; for our minds were hurried and discomposed, -- perhaps filled with anger instead of love: Therefore, we had better have kept our religion to ourselves." It is very possible this fact also may be true; that you have tried to do good, and have not succeeded; yea, that those who seemed reformed, relapsed into sin, and their last state was worse than the first. And what marvel Is the servant above his master But how often did He strive to save sinners, and they would not hear; or when they had followed him awhile, they turned back as a dog to his vomit! But he did not therefore desist from striving to do good: No more should you, whatever your success be. It is your part to do as you are commanded: The event is in the hand of God. You are not accountable for this. Leave it to him, who orders all things well. "In the morning sow thy seed, and in the evening withhold not thy hand: for thou knowest not whether shall prosper." (Eccles. 11:6) But the trial hurries and frets your own soul. Perhaps it did so for this very reason, because you thought you was accountable for the event, which no man is, nor indeed can be; -- or perhaps, because you was off your guard; you was not watchful over your own spirit. But this is no reason for disobeying God. Try again; but try more warily than before. Do good (as you forgive) "not seven times only, but until seventy times seven." Only be wiser by experience: Attempt it every time more cautiously than before. Be more humbled before God, more deeply convinced that of yourself you can do nothing. Be more jealous over your own spirit; more gentle, and watchful unto prayer. Thus "cast your bread upon the waters, and you shall find it again after many days."

The ritual or ceremonial law, delivered by Moses to the children of Israel, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve, and utterly abolish. To this bear all the Apostles witness; not only Barnabas and Paul, who vehemently withstood those who taught that Christians ought "to keep the law of Moses;" (Acts 15:5;) not only St. Peter, who termed the insisting on this, on the observance of the ritual law, a "tempting God," and "putting a yoke upon the neck of the disciples, which neither our fathers," saith he, "nor we, were able to bear;" but all the Apostles, elders, and brethren, being assembled with one accord, (Acts 15:22,) declared, that to command them to keep this law, was to "subvert their souls;" and that "it seemed good to the Holy Ghost" and to them, to lay no such burden upon them. (Acts 15:28.) This "hand-writing of ordinances" our Lord did blot out, take away, and nail to His cross. 2. But the moral law, contained in the Ten Commandments, and enforced by the prophets, He did not take away. It was not the design of His coming to revoke any part of this. This is a law which never can be broken, which stands fast as the faithful witness in heaven. The moral stands on an entirely different foundation from the ceremonial or ritual law, which was only designed for a temporary restraint upon a disobedient and stiff-necked people; whereas this was from the beginning of the world, being "written not on tables of stone," but on the hearts of all the children of men, when they came out of the hands of the Creator. And, however the letters once wrote by the finger of God are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force, upon all mankind, and in all ages; as not depending either on time or place, or any other circumstances liable to change, but on the nature of God and the nature of man, and their unchangeable relation to each other.

"I am not as other men are." This is not a small point. It is not every man that can say this. It is as if he had said, -- "I do not suffer myself to be carried away by that great torrent, custom. I live not by custom, but by reason; not by the examples of men, but the word of God. I am not an extortioner, not unjust, not an adulterer; however common these sins are, even among those who are called the people of God; (extortion, in particular, -- a kind of legal injustice, not punishable by any human law, the making gain of another's ignorance or necessity, having filled every corner of the land;) nor even as this publican, not guilty of any open or presumptuous sin; not an outward sinner; but a fair, honest man of blameless life and conversation." 4. "I fast twice in the week." There is more implied in this, than we may at first be sensible of. All the stricter Pharisees observed the weekly fasts; namely, every Monday and Thursday. On the former day they fasted in memory of Moses receiving on that day (as their tradition taught) the two tables of stone written by the finger of God; on the latter, in memory of his casting them out of his hand, when he saw the people dancing round the golden calf. On these days, they took no sustenance at all, till three in the afternoon; the hour at which they began to offer up the evening sacrifice in the temple. Till that hour, it was their custom to remain in the temple, in some of the corners, apartments, or courts thereof; that they might be ready to assist at all the sacrifices, and to join in all the public prayers. The time between they were accustomed to employ, partly in private addresses to God, partly in searching the Scriptures, in reading the Law and the Prophets, and in meditating thereon. Thus much is implied in, "I fast twice in the week;" the second branch of the righteousness of a Pharisee.

8. A Pharisee, Secondly, (to express his sense in our common way,) used all the means of grace. As he fasted often and much, twice in every week, so he attended all the sacrifices. He was constant in public and private prayer, and in reading and hearing the Scriptures. Do you go as far as this Do you fast much and often -- twice in the week I fear not! Once, at least, "on all Fridays in the year" (So our Church clearly and peremptorily enjoins all her members to do; to observe all these as well as the vigils and the forty days of Lent, as days of fasting or abstinence.) Do you fast twice in the year I am afraid some among us cannot plead even this! Do you neglect no opportunity of attending and partaking of the Christian sacrifice How many are they who call themselves Christians, and yet are utterly regardless of it, -- yet do not eat of that bread, or drink of that cup, for months, perhaps years, together Do you, every day, either hear the Scriptures, or read them and meditate thereon Do you join in prayer with the great congregation, daily, if you have opportunity; if not, whenever you can; particularly on that day which you "remember to keep it holy" Do you strive to "make opportunities" Are you glad when they say unto you, "We will go into the house of the Lord" Are you zealous of, and diligent in, private prayer Do you suffer no day to pass without it Rather are not some of you so far from spending therein (with the Pharisee) several hours in one day that you think one hour full enough, if not too much Do you spend an hour in a day, or in a week, in praying to your Father which is in secret yea, an hour in a month Have you spent one hour together in private prayer ever since you was born Ah, poor Christian! Shall not the Pharisee rise up in the judgment against thee and condemn thee His righteousness is as far above thine, as the heaven is above the earth!

9. The Pharisee, Thirdly, paid tithes and gave alms of all that he possessed. And in how ample a manner! So that he was (as we phrase it) "a man that did much good." Do we come up to him here Which of us is so abundant as he was in good works Which of us gives a fifth of all his substance to God Both of the principal and of the increase Who of us out of (suppose) an hundred pounds a year, gives twenty to God and the poor; out of fifty, ten; and so in a larger or a smaller proportion When shall our righteousness, in using all the means of grace, in attending all the ordinances of God, in avoiding evil and doing good, equal at least the righteousness of the Scribes and Pharisees 10. Although if it only equalled theirs, what would that profit "For verily I say unto you, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." But how can it exceed theirs Wherein does the righteousness of a Christian exceed that of a scribe or Pharisee Christian righteousness exceeds theirs, First, in the extent of it. Most of the Pharisees, though they were rigorously exact in many things, yet were emboldened, by the traditions of the Elders to dispense with others of equal importance. Thus they were extremely punctual in keeping the fourth commandment, -- they would not even rub an ear of corn on the Sabbath-day; but not at all in keeping the third, -- making little account of light, or even false, swearing. So that their righteousness was partial; whereas the righteousness of a real Christian is universal. He does not observe one, or some parts, of the law of God, and neglect the rest; but keeps all his commandments, loves them all, values them above gold or precious stones.

11. It may be, indeed, that some of the Scribes and Pharisees endeavoured to keep all the commandments, and consequently were, as touching the righteousness of the law, that is, according to the letter of it, blameless. But still the righteousness of a Christian exceeds all this righteousness of a Scribe or Pharisee, by fulfilling the spirit as well as the letter of the law; by inward as well as outward obedience. In this, in the spirituality of it, it admits of no comparison. This is the point which our Lord has so largely proved, in the whole tenor of this discourse. Their righteousness was external only: Christian righteousness is in the inner man. The Pharisee "cleansed the outside of the cup and the platter;" the Christian is clean within. The Pharisee laboured to present God with a good life; the Christian with a holy heart. The one shook off the leaves, perhaps the fruits, of sin; the other "lays the axe to the root," as not being content with the outward form of godliness, how exact soever it be, unless the life, the Spirit, the power of God unto salvation, be felt in the inmost soul. Thus, to do no harm, to do good, to attend the ordinances of God (the righteousness of a Pharisee,) are all external; whereas, on the contrary, poverty of spirit, mourning, meekness, hunger and thirst after righteousness, the love of our neighbour, and purity of heart, (the righteousness of a Christian,) are all internal. And even peace-making (or doing good,) and suffering for righteousness' sake, stand entitled to the blessings annexed to them, only as they imply these inward dispositions, as they spring from, exercise, and confirm them. So that whereas the righteousness of the Scribes and Pharisees was external only, it may be said in some sense that the righteousness of a Christian is internal only: All his actions and sufferings being as nothing in themselves, being estimated before God only by the tempers from which they spring.

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

1. In the preceding chapter our Lord has described inward religion in its various branches. He has laid before us those dispositions of soul which constitute real Christianity; the inward tempers contained in that "holiness, without which no man shall see the Lord;" the affections which, when flowing from their proper fountain, from a living faith in God through Christ Jesus, are intrinsically and essentially good, and acceptable to God. He proceeds to show, in this chapter, how all our actions likewise, even those that are indifferent in their own nature, may be made holy, and good and acceptable to God, by a pure and holy intention. Whatever is done without this, he largely declares, is of no value before God. Whereas whatever outward works are thus consecrated to God, they are, in his sight, of great price. 2. The necessity of this purity of intention, he shows, First, with regard to those which are usually accounted religious actions, and indeed are such when performed with a right intention. Some of these are commonly termed works of piety; the rest, works of charity or mercy. Of the latter sort, he particularly names almsgiving; of the former, prayer and fasting. But the directions given for these are equally to be applied to every work, whether of charity or mercy. I. 1. And, First, with regard to works of mercy. "Take heed," saith he,"that ye do not your alms before men, to be seen of them: Otherwise ye have no reward of your Father which is in heaven." "That ye do not your alms:" -- Although this only is named, yet is every work of charity included, every thing which we give, or speak, or do, whereby our neighbour may be profited; whereby another man may receive any advantage, either in his body or soul. The feeding the hungry, the clothing the naked, the entertaining or assisting the stranger, the visiting those that are sick or in prison, the comforting the afflicted, the instructing the ignorant, the reproving the wicked, the exhorting and encouraging the well-doer; and if there be any other work of mercy, it is equally included in this direction.

II. 1. From works of charity or mercy our Lord proceeds to those which are termed works of piety. "And when thou prayest," saith he, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men." -- "Thou shalt not be as the hypocrites are." Hypocrisy, then, or insincerity, is the first thing we are to guard against in prayer. Beware not to speak what thou dost not mean. Prayer is the lifting up of the heart to God: All words of prayer, without this, are mere hypocrisy. Whenever therefore thou attemptest to pray, see that it be thy one design to commune with God, to lift up thy heart to him, to pour out thy soul before him; not as the hypocrites, who love, or are wont, "to pray standing in the synagogues," the exchange, or market-places, "and in the corners of the streets," wherever the most people are, "that they may be seen of men:" This was the sole design, the motive, and end, of the prayers which they there repeated. "Verily I say unto you, They have their reward." -- They are to expect none from your Father which is in heaven. 2. But it is not only the having an eye to the praise of men, which cuts us off from any reward in heaven; which leaves us no room to expect the blessing of God upon our works, whether of piety or mercy. Purity of intention is equally destroyed by a view to any temporal reward whatever. If we repeat our prayers, if we attend the public worship of God, if we relieve the poor, with a view to gain or interest, it is not a whit more acceptable to God, than if it were done with a view to praise. Any temporal view, any motive whatever on this side eternity, any design but that of promoting the glory of God, and the happiness of men for God's sake, makes every action, however fair it may appear to men, an abomination unto the Lord.

3. "But when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret." -- There is a time when thou art openly to glorify God, to pray, and praise him, in the great congregation. But when thou desirest more largely and more particularly to make thy requests known unto God, whether it be in the evening, or in the morning or at noon-day, "enter into thy closet, and shut the door." Use all the privacy thou canst. (Only leave it not undone, whether thou hast any closet, any privacy, or no. Pray to God, if it be possible, when none seeth but He; but, if otherwise, pray to God.) Thus "pray to thy Father which is in secret;" pour out thy heart before him; "and thy Father which seeth in secret, he shall reward thee openly." 4. "But when ye pray," even in secret, "use not vain repetitions, as the Heathen do;" Mh battaloghshte. Do not use abundance of words without any meaning. Say not the same thing over and over again; think not the fruit of your prayers depends on the length of them, like the Heathens; for "they think they shall be heard for their much speaking." The thing here reproved is not simply the length, any more than the shortness, of our prayers; -- but, First, length without meaning; speaking much, and meaning little or nothing; the using (not all repetitions; for our Lord himself prayed thrice, repeating the same words; but) vain repetitions, as the Heathens did, reciting the names of their gods, over and over; as they do among Christians, (vulgarly so called,) and not among the Papists only, who say over and over the same string of prayers, without ever feeling what they speak: -- Secondly, the thinking to be heard for our much speaking, the fancying God measures prayers by their length, and is best pleased with those which contain the most words, which sound the longest in his ears. These are such instances of superstition and folly as all who are named by the name of Christ should leave to the Heathens, to them on whom the glorious light of the gospel hath never shined.

5. "Be not ye therefore like unto them." -- Ye who have tasted of the grace of God in Christ Jesus are throughly convinced, "your Father knoweth what things ye have need of, before ye ask him." So that the end of your praying is not to inform God, as though he knew not your wants already; but rather to inform yourselves; to fix the sense of those wants more deeply in your hearts, and the sense of your continual dependence on Him who only is able to supply all your wants. It is not so much to move God, who is always more ready to give than you to ask, as to move yourselves, that you may be willing and ready to receive the good things he has prepared for you. III. 1. After having taught the true nature and ends of prayer, our Lord subjoins an example of it; even that divine form of prayer which seems in this place to be proposed by way of pattern chiefly, as the model and standard of all our prayers: "After this manner therefore pray ye." Whereas, elsewhere he enjoins the use of these very words: "He said unto them, When ye pray, say -- ." (Luke 11:2.) 2. We may observe, in general, concerning this divine prayer, First, that it contains all we can reasonably or innocently pray for. There is nothing which we have need to ask of God, nothing which we can ask without offending him, which is not included, either directly or indirectly, in this comprehensive form. Secondly, that it contains all we can reasonably or innocently desire; whatever is for the glory of God, whatever is needful or profitable, not only for ourselves, but for every creature in heaven and earth. And, indeed, our prayers are the proper test of our desires; nothing being fit to have a place in our desires which is not fit to have a place in our prayers: What we may not pray for, neither should we desire. Thirdly, that it contains all our duty to God and man; whatsoever things are pure and holy, whatsoever God requires of the children of men, whatsoever is acceptable in his sight, whatsoever it is whereby we may profit our neighbour, being expressed or implied therein.

3. It consists of three parts, -- the preface, the petitions, and the doxology, or conclusion. The preface, "Our Father which art in heaven," lays a general foundation for prayer; comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us all those tempers with which we are to approach to God, which are most essentially requisite, if we desire either our prayers or our lives should find acceptance with him. 4. "Our Father:" -- If he is a Father, then he is good, then he is loving, to his children. And here is the first and great reason for prayer. God is willing to bless; let us ask for a blessing. "Our Father;" -- our Creator; the Author of our being; He who raised us from the dust of the earth; who breathed into us the breath of life, and we became living souls. But if he made us, let us ask, and he will not withhold any good thing from the work of his own hands. "Our Father;" -- our Preserver; who, day by day, sustains the life he has given; of whose continuing love we now and every moment receive life and breath and all things. So much the more boldly let us come to him, and we shall "obtain mercy, and grace to help in time of need." Above all, the Father of our Lord Jesus Christ, and of all that believe in him; who justifies us "freely by his grace, through the redemption that is in Jesus;" who hath "blotted out all our sins, and healed all our infirmities;" who hath received us for his own children, by adoption and grace; and, "because" we "are sons, hath sent forth the Spirit of his Son into" our "hearts, crying, Abba, Father;" who "hath begotten us again of incorruptible seed", and "created us anew in Christ Jesus." Therefore we know that he heareth us always; therefore we pray to him without ceasing. We pray, because we love; and "we love him because he first loved us."

Therefore should we "serve the Lord with fear, and rejoice unto him with reverence." Therefore should we think, speak, and act, as continually under the eye, in the immediate presence, of the Lord, the King. 7. "Hallowed be thy name." -- This is the first of the six petitions, whereof the prayer itself is composed. The name of God is God himself; the nature of God, so far as it can be discovered to man. It means, therefore, together with his existence, all his attributes or perfections; His Eternity, particularly signified by his great and incommunicable name, JEHOVAH, as the Apostle John translates it: to A kai to W, arch kai telos, o vn kai o hn kai o ercomenos, -- "the Alpha and Omega, the beginning and the end; He which is, and which was, and which is to come;" -- His Fullness of Being, denoted by his other great name, I AM THAT I AM! -- His omnipresence; -- His omnipotence; who is indeed the only Agent in the material world; all matter being essentially dull and inactive, and moving only as it is moved by the finger of God; and he is the spring of action in every creature, visible and invisible, which could neither act nor exist, without the continual influx and agency of his almighty power; -- His wisdom, clearly deduced from the things that are seen, from the goodly order of the universe; -- His Trinity in Unity, and Unity in Trinity, discovered to us in the very first line of his written word; bara' 'elohim -- literally, the Gods created, a plural noun joined with a verb of the singular number; as well as in every part of his subsequent revelations, given by the mouth of all his holy Prophets and Apostles; -- His essential purity and holiness; -- and, above all, his love, which is the very brightness of his glory. In praying that God, or his name, may "be hallowed" or glorified, we pray that he may be known, such as he is, by all that are capable thereof, by all intelligent beings, and with affections suitable to that knowledge; that he may be duly honoured, and feared, and loved, by all in heaven above and in the earth beneath; by all angels and men, whom for that end he has made capable of knowing and loving him to eternity.

For this also we pray in those words, "Thy kingdom come:" We pray for the coming of his everlasting kingdom, the kingdom of glory in heaven, which is the continuation and perfection of the kingdom of grace on earth. Consequently this, as well as the preceding petition, is offered up for the whole intelligent creation, who are all interested in this grand event, the final renovation of all things, by God's putting an end to misery and sin, to infirmity and death, taking all things into his own hands, and setting up the kingdom which endureth throughout all ages. Exactly answerable to this are those awful words in the prayer at the burial of the dead: "Beseeching thee, that it may please thee of thy gracious goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom: That we, with all those that are departed in the true faith of thy holy name, may have our perfect consummation and bliss, both in body and soul, in thy everlasting glory." 9. "Thy will be done in earth, as it is in heaven." -- This is the necessary and immediate consequence wherever the kingdom of God is come; wherever God dwells in the soul by faith, and Christ reigns in the heart by love. It is probable, many, perhaps the generality of men, at the first view of these words, are apt to imagine they are only an expression of, or petition for, resignation; for a readiness to suffer the will of God, whatsoever it be concerning us. And this is unquestionably a divine and excellent temper, a most precious gift of God. But this is not what we pray for in this petition; at least, not in the chief and primary sense of it. We pray, not so much for a passive, as for an active, conformity to the will of God, in saying, "Thy will be done in earth, as it is in heaven."

In other words, we pray that we and all mankind may do the whole will of God in all things; and nothing else, not the least thing but what is the holy and acceptable will of God. We pray that we may do the whole will of God as he willeth, in the manner that pleases him: And, lastly, that we may do it because it is his will; that this may be the sole reason and ground, the whole and only motive, of whatsoever we think, or whatsoever we speak or do. 11. "Give us this day our daily bread." -- In the three former petitions we have been praying for all mankind. We come now more particularly to desire a supply for our own wants. Not that we are directed, even here, to confine our prayer altogether to ourselves; but this, and each of the following petitions, may be used for the whole Church of Christ upon earth. By "bread" we may understand all things needful, whether for our souls or bodies; ta pros zvhn kai eusebeian, -- the things pertaining to life and godliness: We understand not barely the outward bread, what our Lord terms "the meat which perisheth;" but much more the spiritual bread, the grace of God, the food "which endureth unto everlasting life." It was the judgment of many of the ancient Fathers, that we are here to understand the sacramental bread also; daily received in the beginning by the whole Church of Christ, and highly esteemed, till the love of many waxed cold, as the grand channel whereby the grace of his Spirit was conveyed to the souls of all the children of God. "Our daily bread." -- The word we render daily has been differently explained by different commentators. But the most plain and natural sense of it seems to be this, which is retained in almost all translations, as well ancient as modern; -- what is sufficient for this day; and so for each day as it succeeds.

12. "Give us:" -- For we claim nothing of right, but only of free mercy. We deserve not the air we breathe, the earth that bears, or the sun that shines upon, us. All our desert, we own, is hell: But God loves us freely; therefore, we ask him to give, what we can no more procure for ourselves, than we can merit it at his hands. Not that either the goodness or the power of God is a reason for us to stand idle. It is his will that we should use all diligence in all things, that we should employ our utmost endeavours, as much as if our success were the natural effect of our own wisdom and strength: And then, as though we had done nothing, we are to depend on Him, the giver of every good and perfect gift. "This day:" -- For we are to take no thought for the morrow. For this very end has our wise Creator divided life into these little portions of time, so clearly separated from each other, that we might look on every day as a fresh gift of God, another life, which we may devote to his glory; and that every evening may be as the close of life, beyond which we are to see nothing but eternity. 13. "And forgive us our trespasses, as we forgive them that trespass against us." -- As nothing but sin can hinder the bounty of God from flowing forth upon every creature, so this petition naturally follows the former; that, all hinderances being removed, we may the more clearly trust in the God of love for every manner of thing which is good. "Our trespasses:" -- The word properly signifies our debts. Thus our sins are frequently represented in Scripture; every sin laying us under a fresh debt to God, to whom we already owe, as it were, ten thousand talents. What then can we answer when he shall say, "Pay me that thou owest" We are utterly insolvent; we have nothing to pay; we have wasted all our substance. Therefore, if he deal with us according to the rigour of his law, if he exact what he justly may, he must command us to be "bound hand and foot, and delivered over to the tormentors."

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!

16. The conclusion of this divine prayer, commonly called the Doxology, is a solemn thanksgiving, a compendious acknowledgement of the attributes and works of God. "For thine is the kingdom" -- the sovereign right of all things that are or ever were created; yea, thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all ages. "The power" -- the executive power whereby thou governest all things in thy everlasting kingdom, whereby thou dost whatsoever pleaseth thee, in all places of thy dominion. "And the glory" -- the praise due from every creature, for thy power, and the mightiness of thy kingdom, and for all thy wondrous works which thou workest from everlasting, and shalt do, world without end, "for ever and ever! Amen!" So be it! I believe it will not be unacceptable to the serious reader, to subjoin A PARAPHRASE ON THE LORD'S PRAYER 1. Father of all, whose powerful voice Call'd forth this universal frame; Whose mervies over all rejoice, Through endless ages still the same Thou, by thy word, upholdest all; Thy bounteous love to all is show'd, Thou hear'st thy every creature's call. And fillest every mouth with good 2. In heaven thou reign'st, enthroned in light, Nature's expanse beneath thee spread; Earth, ari, and sea before thy sight, And hell's deep gloom are open laid. Wisdom, and might, and love are thine: Prostrate before thy face we fall, Confess thine attributes divine, And hail the Soverign Lord of All. 3. Thee, sovereign Lord, let all confess That moves in earth, or air, or sky Revere thy power, they goodness bless, Tremble before thy piercing eye. All ye who owe to Him your birth, In praise your every hour employ: Jehovah reigns! Be glad, O earth! And shout, ye morning stars, for joy! 4. Son of thy Sire's eternal love, Take to thyself thy mighty power; Let all earth's sons thy mercy prove, Let all thy bleeding grace adore. The triumphs of thy love display; In every heart reign thou alone; Till all thy foes confess thy sway, And glory ends what grace begun.

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

I. 1. I shall endeavour to show, First, what is the nature of fasting, and what the several sorts and degrees thereof. As to the nature of it, all the inspired writers, both in the Old Testament and the New, take the word to fast in one single sense, for not to eat, to abstain from food. This is so clear, that it would be labour lost to quote the words of David, Nehemiah, Isaiah, and the Prophets which followed, or of our Lord and his Apostles; all agreeing in this, that to fast, is, not to eat for a time prescribed. 2. To this, other circumstances were usually joined by them of old, which had no necessary connexion with it. Such were the neglect of their apparel; the laying aside those ornaments which they were accustomed to wear; the putting on mourning; the strewing ashes upon their head; or wearing sackcloth next their skin. But we find little mention made in the New Testament of any of these indifferent circumstances. Nor does it appear, that any stress was laid upon them by the Christians of the purer ages; however some penitents might voluntarily use them, as outward signs of inward humiliation. Much less did the Apostles, or the Christians contemporary with them, beat or tear their own flesh: Such discipline as this was not unbecoming the priests or worshippers of Baal. The gods of the Heathens were but devils; and it was doubtless acceptable to their devil-god, when his priests (1 Kings 18:28) "cried aloud, and cut themselves after their manner, till the blood gushed out upon them:" But it cannot be pleasing to Him, nor become His followers, who "came not to destroy men's lives, but to save them."

3. As to the degrees or measures of fasting, we have instances of some who have fasted several days together. So Moses, Elijah, and our blessed Lord, being endued with supernatural strength for that purpose, are recorded to have fasted, without intermission, "forty days and forty nights." But the time of fasting, more frequently mentioned in Scripture, is one day, from morning till evening. And this was the fast commonly observed among the ancient Christians. But beside these, they had also their half-fasts (Semijejunia, as Tertullian styles them) on the fourth and sixth days of the week, (Wednesday and Friday,) throughout the year; on which they took no sustenance till three in the afternoon, the time when they returned from the public service. 4. Nearly related to this, is what our Church seems peculiarly to mean by the term abstinence; which may be used when we cannot fast entirely, by reason of sickness or bodily weakness. This is the eating little; the abstaining in part; the taking a smaller quantity of food than usual. I do not remember any scriptural instance of this. But neither can I condemn it; for the Scripture does not. It may have its use, and receive a blessing from God. 5. The lowest kind of fasting, if it can be called by that name, is the abstaining from pleasant food. Of this, we have several instances in Scripture, besides that of Daniel and his brethren, who from a peculiar consideration, namely, that they might "not defile themselves with the portion of the King's meat, nor with the wine which he drank," (a daily provision of which the King had appointed for them,) requested and obtained, of the prince of the eunuchs, pulse to eat and water to drink. (Daniel 1:8, &c.) Perhaps from a mistaken imitation of this might spring the very ancient custom of abstaining from flesh and wine during such times as were set apart for fasting and abstinence; -- if it did not rather arise from a supposition that these were the most pleasant food, and a belief that it was proper to use what was least pleasing at those times of solemn approach to God.

And, in like manner, particular persons, who take heed unto their ways, and desire to walk humbly and closely with God, will find frequent occasion for private seasons of thus afflicting their souls before their Father which is in secret. And it is to this kind of fasting that the directions here given do chiefly and primarily refer. II. 1. I proceed to show, in the Second place, what are the grounds, the reasons, and ends of fasting. And, First, men who are under strong emotions of mind, who are affected with any vehement passion, such as sorrow or fear, are often swallowed up therein, and even forget to eat their bread. At such seasons they have little regard for food, not even what is needful to sustain nature, much less for any delicacy or variety; being taken up with quite different thoughts. Thus when Saul said, "I am sore distressed; for the Philistines make war against me, and God is departed from me;" it is recorded, "He had eaten no bread all the day, nor all the night." (1 Sam. 28:15, 20.) Thus those who were in the ship with St. Paul, "when no small tempest lay upon them, and all hope that they should be saved was taken away," "continued fasting, having taken nothing," no regular meal, for fourteen days together. (Acts 27:33.) And thus David, and all the men that were with him, when they heard that the people were fled from the battle, and that many of the people were fallen and dead, and Saul and Jonathan his son were dead also, "mourned, and wept, and fasted until even, for Saul and Jonathan, and for the house of Israel." (2 Sam. 1:12.) Nay, many times they whose minds are deeply engaged are impatient of any interruption, and even loathe their needful food, as diverting their thoughts from what they desire should engross their whole attention: Even as Saul, when, on the occasion mentioned before, he had "fallen all along upon the earth, and there was no strength in him," yet said, "I will not eat," till "his servants, together with the woman, compelled him."

2. Here, then, is the natural ground of fasting. One who is under deep affliction, overwhelmed with sorrow for sin, and a strong apprehension of the wrath of God, would, without any rule, without knowing or considering whether it were a command of God or not, "forget to eat his bread," abstain not only from pleasant but even from needful food; -- like St. Paul, who, after he was led into Damascus, "was three days without sight, and did neither eat nor drink." (Acts 9:9.) Yea, when the storm rose high; "when an horrible dread overwhelmed" one who had been without God in the world, his soul would "loathe all manner of meat;" it would be unpleasing and irksome to him; he would be impatient of anything that should interrupt his ceaseless cry, "Lord, save or I perish." How strongly is this expressed by our Church in the first part of the Homily on Fasting! -- "When men feel in themselves the heavy burden of sin, see damnation to be the reward of it, and behold, with the eye of their mind, the horror of hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart, and cannot but accuse themselves, and open their grief unto Almighty God, and call unto him for mercy. This being done seriously, their mind is so occupied, [taken up,] partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid apart, and loathsomeness [or loathing] of all worldly things and pleasure cometh in place. So that nothing then liketh them more than to weep, to lament, to mourn, and both with words and behaviour of body to show themselves weary of life."

3. Another reason or ground of fasting is this: Many of those who now fear God are deeply sensible how often they have sinned against him, by the abuse of these lawful things. They know how much they have sinned by excess of food; how long they have transgressed the holy law of God, with regard to temperance, if not sobriety too; how they have indulged their sensual appetites, perhaps to the impairing even their bodily health, -- certainly to the no small hurt of their soul For hereby they continually fed and increased that sprightly folly, that airiness of mind, that levity of temper, that gay inattention to things of the deepest concern, that giddiness and carelessness of spirit, which were no other than drunkenness of soul, which stupefied all their noblest faculties, no less than excess of wine or strong drink. To remove, therefore, the effect, they remove the cause. They keep at a distance from all excess. They abstain, as far as is possible, from what had well nigh plunged them in everlasting perdition. They often wholly refrain; always take care to be sparing and temperate in all things. 4. They likewise well remember how fulness of bread increased not only carelessness and levity of spirit, but also foolish and unholy desires, yea, unclean and vile affections. And this experience puts beyond all doubt. Even a genteel, regular sensuality is continually sensualizing the soul, and sinking it into a level with the beasts that perish. It cannot be expressed what an effect variety and delicacy of food have on the mind as well as the body; making it just ripe for every pleasure of sense, as soon as opportunity shall invite. Therefore, on this ground also, every wise man will refrain his soul, and keep it low; will wean it more and more from all those indulgences of the inferior appetites, which naturally tend to chain it down to earth, and to pollute as well as debase it Here is another perpetual reason for fasting; to remove the food of lust and sensuality, to withdraw the incentives of foolish and hurtful desires, of vile and vain affections.

5. Perhaps we need not altogether omit (although I know not if we should do well to lay any great stress upon it) another reason for fasting, which some good men have largely insisted on; namely, the punishing themselves for having abused the good gifts of God, by sometimes wholly refraining from them; thus exercising a kind of holy revenge upon themselves, for their past folly and ingratitude, in turning the things which should have been for their health into an occasion of falling. They suppose David to have had an eye to this, when he said, "I wept and chastened," or punished, "my soul with fasting;" and St. Paul, when he mentions "what revenge" godly sorrow occasioned in the Corinthians. 6. A Fifth and more weighty reason for fasting is, that it is an help to prayer; particularly when we set apart larger portions of time for private prayer. Then especially it is that God is often pleased to lift up the souls of his servants above all the things of earth, and sometimes to rap them up, as it were, into the third heavens. And it is chiefly, as it is an help to prayer, that it has so frequently been found a means, in the hand of God, of confirming and increasing, not one virtue, not chastity only, (as some have idly imagined, without any ground either from Scripture, reason, or experience,) but also seriousness of spirit, earnestness, sensibility and tenderness of conscience, deadness to the world, and consequently the love of God, and every holy and heavenly affection. 7. Not that there is any natural or necessary connexion between fasting, and the blessings God conveys thereby. But he will have mercy as he will have mercy; he will convey whatsoever seemeth him good by whatsoever means he is pleased to appoint. And he hath, in all ages, appointed this to be a means of averting his wrath, and obtaining whatever blessings we, from time to time, stand in need of.

How powerful a means this is to avert the wrath of God, we may learn from the remarkable instance of Ahab. "There was none like him who did sell himself" -- wholly give himself up, like a slave bought with money -- "to work wickedness." Yet when he "rent his clothes, and put sackcloth upon his flesh, and fasted, and went softly, the word of the Lord came to Elijah, saying, Seest thou how Ahab humbleth himself before me Because he humbleth himself before me, I will not bring the evil in his days." It was for this end, to avert the wrath of God, that Daniel sought God "with fasting, and sackcloth, and ashes." This appears from the whole tenor of his prayer, particularly from the solemn conclusion of it: "O Lord, according to all thy righteousness," or mercies, "let thy anger be turned away from thy holy mountain. -- Hear the prayer of thy servant, and cause thy face to shine upon thy sanctuary that is desolate. -- O Lord, hear; O Lord, forgive; O Lord, hearken and do, for thine own sake." (Dan. 9:3, 16, &c.)

8. But it is not only from the people of God that we learn, when his anger is moved, to seek him by fasting and prayer; but even from the Heathens. When Jonah had declared, "Yet forty days and Nineveh shall be overthrown," the people of Nineveh proclaimed a fast, and put on sackcloth, from the greatest of them unto the least. "For the King of Nineveh arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh, Let neither man nor beast, herd nor flock, taste anything: Let them not feed, nor drink water:" (Not that the beast had sinned, or could repent; but that, by their example, man might be admonished, considering that, for his sin, the anger of God was hanging over all creatures:) "Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not" And their labour was not in vain. The fierce anger of God was turned away from them. "God saw their works;" (the fruits of that repentance and faith which he had wrought in them by his Prophet;) "and God repented of the evil that he had said he would do unto them; and he did it not." (Jonah 3:4, &c.)

9. And it is a means not only of turning away the wrath of God, but also of obtaining whatever blessings we stand in need of. So, when the other tribes were smitten before the Benjamites, "all the children of Israel went up unto the house of God, and wept, and fasted that day until even;" and then the Lord said, "Go up" again; "for to-morrow I will deliver them into thine hand." (Judges 20:26, &c.) So Samuel gathered all Israel together, when they were in bondage to the Philistines, "and they fasted on that day" before the Lord: And when "the Philistines drew near to battle against Israel, the Lord thundered" upon them "with a great thunder, and discomfited them; and they were smitten before Israel." (1 Sam. 7:6.) So Ezra: "I proclaimed a fast at the river Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones; and he was entreated of us." (Ezra 8:21.) So Nehemiah: I fasted and prayed before the God of heaven, and said, Prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man:" And God granted him mercy in the sight of the king. (Neh. 1:4-11) 10. In like manner, the apostles always joined fasting with prayer when they desired the blessing of God on any important undertaking. Thus we read, (Acts 13.,) "There were in the church that was at Antioch certain Prophets and Teachers: As they ministered to the Lord and fasted," doubtless for direction in this very affair, "the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had" a second time "fasted and prayed, and laid their hands on them, they sent them away." (Acts 13:1-3.) Thus also Paul and Barnabas themselves, as we read in the following chapter, when they "returned again to Lystra, Iconium, and Antioch, confirming the souls of the disciples, and when they had ordained them Elders in every Church, and had prayed with fasting, commended them to the Lord." (Acts 14:23.)

Yea, that blessings are to be obtained in the use of this means, which are no otherwise attainable, our Lord expressly declares in his answer to his disciples, asking, "Why could not we cast him out Jesus said unto them, Because of your unbelief: For verily I say unto you, If ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit, this kind" of devils "goeth not out but by prayer and fasting:" (Matt. 17:19, &c.:) -- These being the appointed means of attaining that faith whereby the very devils are subject unto you. 11. These were the appointed means: For it was not merely by the light of reason, or of natural conscience, as it is called, that the people of God have been, in all ages, directed to use fasting as a means to these ends; but they have been, from time to time, taught it of God himself, by clear and open revelations of his will. Such is that remarkable one by the Prophet Joel: "Therefore saith the Lord, Turn you to me with all your heart, and with fasting, and with weeping, and with mourning: -- Who knoweth if he will return and repent, and leave a blessing behind him Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: -- Then will the Lord be jealous over his land, and will pity his people. Yea, I will send you corn, and wine, and oil: -- I will no more make you a reproach among the Heathen." (Joel 2.12. &c.)

Nor are they only temporal blessings which God directs his people to expect in the use of these means. For, at the same time that he promised to those who should seek him with fasting, and weeping, and mourning, "I will restore you the years which locust hath eaten, the canker-worm, and the caterpillar, and the palmer-worm, my great army;" he subjoins, "So shall ye eat and be satisfied, and praise the name of the Lord your God. -- Ye shall also know that I am in the midst of Israel, and that I am the Lord your God." And then immediately follows the great gospel promise: "I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my Spirit." [Joel 2:28-29] 12. Now whatsoever reasons there were to quicken those of old, in the zealous and constant discharge of this duty, they are of equal force still to quicken us. But above all these, we have a peculiar reason for being "in fastings often;" namely, the command of Him by whose name we are called. He does not, indeed, in this place expressly enjoin either fasting, giving of alms, or prayer; but his directions how to fast, to give alms, and to pray, are of the same force with such injunctions. For the commanding us to do anything thus, is an unquestionable command to do that thing; seeing it is impossible to perform it thus, if it be not performed at all. Consequently, the saying, "Give alms, pray, fast" in such a manner, is a clear command to perform all those duties; as well as to perform them in that manner which shall in nowise lose its reward. And this is a still farther motive and encouragement to the performance of this duty; even the promise which our Lord has graciously annexed to the due discharge of it: "Thy Father which seeth in secret shall reward thee openly." Such are the plain grounds, reasons, and ends of fasting; such our encouragement to persevere therein, notwithstanding abundance of objections which men, wiser than their Lord, have been continually raising against it.

III. 1. The most plausible of these I come now to consider. And, First, it has been frequently said, "Let a Christian fast from sin, and not from food: This is what God requires at his hands." So he does; but he requires the other also. Therefore this ought to be done, and that not left undone. View your argument in its full dimensions; and you will easily judge of the strength of it: -- If a Christian ought to abstain from sin, then he ought not to abstain from food: But a Christian ought to abstain from sin. Therefore he ought not to abstain from food. That a Christian ought to abstain from sin, is most true; but how does it follow from hence that he ought not to abstain from food Yea, let him do both the one and the other. Let him, by the grace of God, always abstain from sin; and let him often abstain from food, for such reasons and ends as experience and Scripture plainly show to be answered thereby. 2. "But is it not better" (as it has, Secondly, been objected) "to abstain from pride and vanity, from foolish and hurtful desires, from peevishness, and anger, and discontent, than from food" Without question, it is. But here again we have need to remind you of our Lord's words: "These things ought ye to have done, and not to leave the other undone." And, indeed, the latter is only in order to the former; it is a means to that great end. We abstain from food with this view, -- that, by the grace of God conveyed into our souls through this outward means, in conjunction with all the other channels of his grace which he hath appointed, we may be enabled to abstain from every passion and temper which is not pleasing in his sight. We refrain from the one, that, being endued with power from on high, we may be able to refrain from the other. So that your argument proves just the contrary to what you designed. It proves that we ought to fast. For if we ought to abstain from evil tempers and desires, then we ought thus to abstain from food; since these little instances of self-denial are the ways God hath chose, wherein to bestow that great salvation.

3. "But we do not find it so in fact:" (This is a Third objection:) "We have fasted much and often; but what did it avail We were not a whit better; we found no blessing therein. Nay, we have found it an hinderance rather than an help. Instead of preventing anger, for instance, or fretfulness, it has been a means of increasing them to such a height, that we could neither bear others nor ourselves." This may very possibly be the case. It is possible either to fast or pray in such a manner as to make you much worse than before; more unhappy, and more unholy. Yet the fault does not lie in the means itself, but in the manner of using it. Use it still, but use it in a different manner. Do what God commands as he commands it; and then, doubtless, his promise shall not fail: His blessings shall be withheld no longer; but, when thou fastest in secret, "He that seeth in secret shall reward thee openly." 4. "But is it not mere superstition," (so it has been, Fourthly, objected,) "to imagine that God regards such little things as these" If you say it is, you condemn all the generations of God's children. But will you say, These were all weak, superstitious men Can you be so hardy as to affirm this, both of Moses and Joshua, of Samuel and David, of Jehosaphat, Ezra, Nehemiah, and all the prophets yea, of a greater than all, -- the Son of God himself It is certain, both our Master, and all these his servants, did imagine that fasting is not a little thing, and that He who is higher than the highest doth regard it. Of the same judgment, it is plain, were all his Apostles, after they were "filled with the Holy Ghost, and with wisdom." When they had the "unction of the Holy One, teaching them all things," they still approved themselves the Ministers of God, "by fastings," as well as "by the armour of righteousness on the right hand and on the left." After "the bridegroom was taken from them, then did they fast in those days." Nor would they attempt anything (as we have seen above) wherein the glory of God was nearly concerned, such as the sending forth labourers into the harvest, without solemn fasting as well as prayer.

5. "But if fasting be indeed of so great importance, and attended with such a blessing, is it not best," say some, Fifthly, "to fast always not to do it now and then, but to keep a continual fast to use as much abstinence, at all times, as our bodily strength will bear" Let none be discouraged from doing this. By all means use as little and plain food, exercise as much self-denial herein, at all times, as your bodily strength will bear. And this may conduce, by the blessing of God, to several of the great ends above-mentioned. It may be a considerable help, not only to chastity, but also to heavenly-mindedness; to the weaning your affections from things below, and setting them on things above. But this is not fasting, scriptural fasting; it is never termed so in all the Bible. It, in some measure, answers some of the ends thereof; but still it is another thing. Practise it by all means; but not so as thereby to set aside a command of God, and an instituted means of averting his judgments, and obtaining the blessings of his children. 6. Use continually then as much abstinence as you please; which, taken thus, is no other than Christian temperance; but this need not at all interfere with your observing solemn times of fasting and prayer. For instance: Your habitual abstinence or temperance would not prevent your fasting in secret, if you were suddenly overwhelmed with huge sorrow and remorse, and with horrible fear and dismay. Such a situation of mind would almost constrain you to fast; you would loathe your daily food; you would scarce endure even to take such supplies as were needful for the body, till God "lifted you up out of the horrible pit, and set your feet upon a rock, and ordered your goings." The same would be the case if you were in agony of desire, vehemently wrestling with God for his blessing. You would need none to instruct you not to eat bread till you had obtained the request of your lips.

7. Again, had you been at Nineveh when it was proclaimed throughout the city, "Let neither man nor beast, herd nor flock, taste anything: Let them not feed or drink water, but let them cry mightily unto God;" -- would your continual fast have been any reason for not bearing part in that general humiliation Doubtless it would not. You would have been as much concerned as any other not to taste food on that day. No more would abstinence, or the observing a continual fast, have excused any of the children of Israel from fasting on the tenth day of the seventh month, that shall not be afflicted," shall not fast, "in that day, he shall be cut off from among his people." Lastly. Had you been with the brethren in Antioch, at the time when they fasted and prayed, before the sending forth of Barnabas and Saul, can you possibly imagine that your temperance or abstinence would have been a sufficient cause for not joining therein Without doubt, if you had not, you would soon have been cut off from the Christian community. You would have deservedly been cast out from among them ,as bringing confusion into the Church of God. IV. 1. I am, in the Last place, to show in what manner we are to fast, that it may be an acceptable service unto the Lord. And, First, let it be done unto the Lord, with our eye singly fixed on Him. Let our intention herein be this, and this alone, to glorify our Father which is in heaven; to express our sorrow and shame for our manifold transgressions of his holy law; to wait for an increase of purifying grace, drawing our affections to things above; to add seriousness and earnestness to our prayers; to avert the wrath of God, and to obtain all the great and precious promises which he hath made to us in Jesus Christ.

Let us beware of mocking God, of turning our fast, as well as our prayers, into an abomination unto the Lord, by the mixture of any temporal view, particularly by seeking the praise of men. Against this our blessed Lord more peculiarly guards us in the words of the text. "Moreover when ye fast, be ye not as the hypocrites:" -- Such were too many who were called the people of God; "of a sad countenance;" sour, affectedly sad, putting their looks into a peculiar form. "For they disfigure their faces," not only by unnatural distortions, but also by covering them with dust and ashes; "that they may appear unto men to fast;" this is their chief, if not only design. "Verily, I say unto you, They have their reward;" even the admiration and praise of men. "But thou, when thou fastest, anoint thy head, and wash thy face:" Do as thou art accustomed to do at other times; "that thou appear not unto men to fast;" -- let this be no part of thy intention; if they know it without any desire of thine, it matters not, thou art neither the better nor the worse; -- "but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." 2. But, if we desire this reward, let us beware, Secondly of fancying we merit anything of God by our fasting. We cannot be too often warned of this; inasmuch as a desire to "establish our own righteousness," to procure salvation of debt and not of grace, is so deeply rooted in all our hearts. Fasting is only a way which God hath ordained, wherein we wait for his unmerited mercy; and wherein, without any desert of ours, he hath promised freely to give us his blessing.

5. But let us take care to afflict our souls as well as our bodies. Let every season, either of public or private fasting, be a season of exercising all those holy affections which are implied in a broken and contrite heart. Let it be a season of devout mourning, of godly sorrow for sin; such a sorrow as that of the Corinthians, concerning which the Apostle saith, "I rejoice, not that ye were made sorry, but that ye sorrowed to repentance. For ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow" -- h kata qeon luph, -- the sorrow which is according to God, which is a precious gift of his Spirit, lifting the soul to God from whom it flows -- "worketh repentance to salvation, not to be repented of." Yea, and let our sorrowing after a godly sort work in us the same inward and outward repentance; the same entire change of heart, renewed after the image of God, in righteousness and true holiness; and the same change of life, till we are holy as He is holy, in all manner of conversation. Let it work in us the same carefulness to be found in him, without spot and blameless; the same clearing of ourselves, by our lives rather than words, by our abstaining from all appearance of evil; the same indignation, vehement abhorrence of every sin; the same fear of our own deceitful hearts; the same desire to be in all things conformed to the holy and acceptable will of God; the same zeal for whatever may be a means of his glory, and of our growth in the knowledge of our Lord Jesus Christ; and the same revenge against Satan and all his works, against all filthiness both of flesh and Spirit. (2 Cor. 7:9, &c.)

6. And with fasting let us always join fervent prayer, pouring out our whole souls before God, confessing our sins with all their aggravations, humbling ourselves under his mighty hand, laying open before him all our wants, all our guiltiness and helplessness. This is a season for enlarging our prayers, both in behalf of ourselves and of our brethren. Let us now bewail the sins of our people; and cry aloud for the city of our God, that the Lord may build up Zion, and cause his face to shine on her desolations. Thus, we may observe, the men of God, in ancient times always joined prayer and fasting together; thus the Apostles, in all the instances cited above; and thus our Lord joins them in the discourse before us.

7. It remains only, in order to our observing such a fast as is acceptable to the Lord, that we add alms thereto; works of mercy, after our power, both to the bodies and souls of men: "With such sacrifices" also "God is well pleased." Thus the angel declares to Cornelius, fasting and praying in his house, "Thy prayers and thine alms are come up for a memorial before God." (Acts 10:4, &c.) And this God himself expressly and largely declares: "Is not this the fast that I have chosen to loose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house when thou seest the naked, that thou cover him; and that thou hide not thyself from thy own flesh Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord shall answer: Thou shalt cry, and he shall say, Here I am. -- If, "when thou fastest, "thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: And thou shalt be like a watered garden, and like a spring of water, whose waters fail not." (Isa. 58:6, &c.)

Upon Our Lord's Sermon On The Mount: Discourse Eight "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal; For where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!" Matt. 6:19-23. 1. From those which are commonly termed religious actions, and which are real branches of true religion where they spring from a pure and holy intention and are performed in a manner suitable thereto, -- our Lord proceeds to the actions of common life, and shows that the same purity of intention is as indispensably required in our ordinary business as in giving alms, or fasting, or prayer. And without question the same purity of intention "which makes our alms and devotions acceptable must also make our labour or employment a proper offering to God. If a man pursues his business that he may raise himself to a state of honour and riches in the world, he is no longer serving God in his employment, and has no more title to a reward from God than he who gives alms that he may be seen, or prays that he may be heard of men. For vain and earthly designs are no more allowable in our employments than in our alms and devotions. They are not only evil when they mix with our good works," with our religious actions, "but they have the same evil nature when they enter into the common business of our employments. If it were allowable to pursue them in our worldly employments, it would be allowable to pursue them in our devotions. But as our alms and devotions are not an acceptable service but when they proceed frond a pure intention, so our common employment cannot be reckoned a service to him but when it is performed with the same piety of heart."

Lastly. We are not forbidden, in these words, to lay up, from time to time what is needful for the carrying on our worldly business in such a measure and degree as is sufficient to answer the foregoing purposes; -- in such a measure as, First, to owe no man anything; Secondly, to procure for ourselves the necessaries of life; and, Thirdly, to furnish those of our own house with them while we live, and with the means of procuring them when we are gone to God. 12. We may now clearly discern (unless we are unwilling to discern it) what that is which is forbidden here. It is the designedly procuring more of this world's goods than will answer the foregoing purposes; the labouring after a larger measure of worldly substance, a larger increase of gold and silver, -- the laying up any more than these ends require, -- is what is here expressly and absolutely forbidden. If the words have any meaning at all, it must be this; for they are capable of no other. Consequently, whoever he is that, owing no man anything, and having food and raiment for himself and his household, together with a sufficiency to carry on his worldly business so far as answers these reasonable purposes; whosoever, I say, being already in these circumstances, seeks a still larger portion on earth; he lives in an open habitual denial of the Lord that bought him. He hath practically denied the faith, and is worse than" an African or American "infidel."

And thus to believe in God implies, to trust in him as our strength, without whom we can do nothing, who every moment endues us with power from on high, without which it is impossible to please him; as our help, our only help in time of trouble, who compasseth us about with songs of deliverance; as our shield, our defender, and the lifter up of our head above all our enemies that are round about us. It implies, to trust in God as our happiness; as the centre of spirits; the only rest of our souls; the only good who is adequate to all our capacities, and sufficient to satisfy all the desires he hath given us. It implies, (what is nearly allied to the other,) to trust in God as our end; to have an eye to him in all things; to use all things only as means of enjoying him; wheresoever we are, or whatsoever we do, to see him that is invisible, looking on us well-pleased, and to refer all things to him in Christ Jesus. 5. Thus to believe, is the First thing we are to understand by serving God. The Second is, to love him. Now to love God in the manner the Scripture describes, in the manner God himself requires of us, and by requiring engages to work in us, -- is to love him as the ONE GOD; that is, "with all our heart, and with all our soul, and with all our mind, and with all our strength;" -- it is to desire God alone for his own sake; and nothing else, but with reference to him; -- to rejoice in God; -- to delight in the Lord; not only to seek, but find, happiness in him; to enjoy God as the chiefest among ten thousand; to rest in him, as our God and our all; -- in a word, to have such a possession of God as makes us always happy. 6. A Third thing we are to understand by serving God is to resemble or imitate him. So the ancient Father: Optimus Dei cultus, imitari quem colis: "It is the best worship or service of God, to imitate him you worship."

"His righteousness:" -- This is all his righteousness still: It is his own free gift to us, for the sake of Jesus Christ the righteous, through whom alone it is purchased for us. And it is his work; it is He alone that worketh it in us, by the inspiration of the Holy Spirit. 21. Perhaps the well observing this may give light to some other scriptures, which we have not always so clearly understood. St. Paul, speaking in his Epistle to the Romans concerning the unbelieving Jews, saith, "They, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." I believe this may be one sense of the words: They were "ignorant of God's righteousness," not only of the righteousness of Christ, imputed to every believer, whereby all his sins are blotted out, and he is reconciled to the favour of God: But (which seems here to be more immediately understood) they were ignorant of that inward righteousness, of that holiness of heart, which is with the utmost propriety termed God's righteousness; as being both his own free gift through Christ, and his own work, by his almighty Spirit. And because they were "ignorant" of this, they "went about to establish their own righteousness." They laboured to establish that outside righteousness which might very properly be termed their own. For neither was it wrought by the Spirit of God, nor was it owned or accepted of him. They might work this themselves, by their own natural strength; and when they had done, it was a stink in his nostrils. And yet, trusting in this, they would "not submit themselves unto the righteousness of God." Yea, they hardened themselves against that faith whereby alone it was possible to attain it. "For Christ is the end of the law for righteousness to everyone that believeth." Christ, when he said, "It is finished!" put an end to that law, -- to the law of external rites and ceremonies, that he might bring in a better righteousness through his blood, by that one oblation of himself once offered, even the image of God, into the inmost soul of everyone that believeth.

It is not strange that they who thus take the matter out of God's hand should be so often disappointed of the very things they seek; that, while they throw away heaven to secure the things of earth, they lose the one but do not gain the other. The jealous God, in the wise course of his providence, frequently suffers this. So that they who will not cast their care on God, who, taking thought for temporal things, have little concern for things eternal, lose the very portion which they have chosen. There is a visible blast on all their undertakings; whatsoever they do, it doth not prosper; insomuch that, after they have forsaken God for the world, they lose what they sought, as well as what they sought not: They fall short of the kingdom of God, and his righteousness; nor yet are other things added unto them. 26. There is another way of "taking thought for the morrow," which is equally forbidden in these words. It is possible to take thought in a wrong manner, even with regard to spiritual things; to be so careful about what may be by and by, as to neglect what is now required at our hands. How insensibly do we slide into this, if we are not continually watching unto prayer! How easily are we carried away, in a kind of waking dream, projecting distant schemes, and drawing fine scenes in our own imagination! We think, what good we will do when we are in such a place, or when such a time is come! How useful we will be, how plenteous in good works, when we are easier in our circumstances! How earnestly we will serve God, when once such an hindrance is out of the way!

7. It is to these more especially that our Lord says, "Why beholdest thou the mote that is in thy brother's eye;" -- the infirmities, the mistakes, the imprudence, the weakness of the children of God; -- "but considerest not the beam that is in thine own eye" Thou considerest not the damnable impenitence, the satanic pride, the accursed self-will, the idolatrous love of the world, which are in thyself, and which make thy whole life an abomination to the Lord. Above all, with what supine carelessness and indifference art thou dancing over the mouth of hell! And "how then," with what grace, with what decency or modesty, "wilt thou say to thy brother, Let me pull out the mote out of thine eye;" -- the excess of zeal for God, the extreme of self-denial, the too great disengagement from worldly cares and employments, the desire to be day and night in prayer, or hearing the words of eternal life -- "And behold a beam is in thine own eye!" Not a mote, like one of these. "Thou hypocrite!" who pretendest to care for others, and hast no care for thy own soul; who makest a show of zeal for the cause of God, when in truth thou neither lovest nor fearest him! "First cast out the beam out of thine own eye:" Cast out the beam of impenitence! Know thyself! See and feel thyself a sinner! Feel that thy inward parts are very wickedness, that thou art altogether corrupt and abominable, and that the wrath of God abideth on thee! Cast out the beam of pride; abhor thyself; sink down as in dust and ashes; be more and more little, and mean, and base, and vile in thine own eyes! Cast out the beam of self-will! Learn what that meaneth, "If any man will come after me, let him renounce himself." Deny thyself, and take up thy cross daily. Let thy whole soul cry out, "I came down from heaven," -- for so thou didst, thou never-dying spirit, whether thou knowest it or no, -- "not to do my own will, but the will of him that sent me." Cast out the beam of love of the world! Love not the world, neither the things of the world. Be thou crucified unto the world, and the world crucified unto thee. Only use the world, but enjoy God.

18. And yet you need not utterly despair even of these, who, for the present, "turn again and rend you." For if all your arguments and persuasives fail, there is yet another remedy left; and one that is frequently found effectual when no other method avails; this is prayer. Therefore whatever you desire or want, either for others or for your own soul, "ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." The neglect of this is a Third grand hindrance of holiness. Still we "have not, because we ask not." O how meek and gentle, how lowly in heart, how full of love both to God and men, might ye have been at this day, if you had only asked; -- if you had continued instant in prayer! Therefore, now, at least, "ask, and it shall be given unto you." Ask, that ye may throughly experience and perfectly practise the whole of that religion which our Lord has here so beautifully described. It shall then be given you, to be holy as he is holy, both in heart and in all manner of conversation. Seek, in the way he hath ordained, in searching the Scriptures, in hearing his word, in meditating thereon, in fasting, in partaking of the Supper of the Lord, and surely ye shall find: Ye shall find that pearl of great price, that faith which overcometh the world, that peace which the world cannot give, that love which is the earnest of your inheritance. Knock; continue in prayer, and in every other way of the Lord: Be not weary or faint in your mind. Press on to the mark: Take no denial: Let him not go until he bless you. And the door of mercy, of holiness, of heaven shall be opened unto you.

21. But that your prayer may have its full weight with God, see that ye be in charity with all men; for otherwise it is more likely to bring a curse than a blessing on your own head; nor can you expect to receive any blessing from God while you have not charity towards your neighbour. Therefore, let this hindrance be removed without delay. Confirm your love towards one another, and towards all men. And love them, not in word only, but in deed and in truth. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." 22. This is that royal law, that golden rule of mercy as well as justice, which even the heathen Emperor caused to be written over the gate of his palace; a rule which many believe to be naturally engraved on the mind of everyone that comes into the world. And thus much is certain, that it commends itself, as soon as heard, to every man's conscience and understanding; insomuch that no man can knowingly offend against it without carrying his condemnation in his own breast. 23. "This is the law and the prophets." Whatsoever is written in that law which God of old revealed to mankind, and whatsoever precepts God has given by his holy Prophets which have been since the world began," they are all summed up in these few words, they are all contained in this short direction. And this, rightly understood, comprises the whole of that religion which our Lord came to establish upon earth.

5. Now, then, "strive to enter in at the strait gate," being penetrated with the deepest sense of the inexpressible danger your soul is in, so long as you are in a broad way, -- so long as you are void of poverty of spirit, and all that inward religion, which the many, the rich, the wise, account madness. "Strive to enter in;" being pierced with sorrow and shame for having so long run on with the unthinking crowd, utterly neglecting, if not despising, that "holiness without which no man can see the Lord." Strive, as in an agony of holy fear, lest "a promise being made you of entering into his rest," even that "rest which remaineth for the people of God," you should nevertheless "come short of it." Strive, in all the fervour of desire, with "groanings which cannot be uttered. Strive by prayer without ceasing; at all times, in all places, lifting up your heart to God, and giving him no rest, till you "awake up after his likeness" and are "satisfied with it." 6. To conclude. "Strive to enter in at the strait gate," not only by this agony of soul, of conviction, of sorrow, of shame, of desire, of fear, of unceasing prayer; but likewise by ordering thy conversation aright, by walking with all thy strength in all the ways of God, the way of innocence, of piety, and of mercy. Abstain from all appearance of evil: Do all possible good to all men: Deny thyself, thy own will, in all things, and take up thy cross daily. Be ready to cut off thy right hand, to pluck out thy right eye and cast it from thee; to suffer the loss of goods, friends, health, all things on earth, so thou mayst enter into the kingdom of heaven!

3. Is this and unheard-of, is it an uncommon thing Nay, God knoweth it is not. The instances of it are almost innumerable. We may find them in every age and nation. But how terrible is this! -- when the ambassadors of God turn agents for the devil! -- when they who are commissioned to teach men the way to heaven do in fact teach them the way to hell! These are like the locusts of Egypt, "which eat up the residue that had escaped, that had remained after the hail." They devour even the residue of men that had escaped, that were not destroyed by ill example. It is not, therefore, without cause, that our wise and gracious Master so solemnly cautions us against them: "Beware," saith he, "of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." 4 A caution this of the utmost importance. -- That it may the more effectually sink into our hearts, let us inquire, First, who these false prophets are: Secondly, what appearance they put on: And, Thirdly, how we may know what they really are, notwithstanding their fair appearance. I. 1. We are, First, to inquire who these false prophets are. And this it is needful to do the more diligently, because these very men have so laboured to "wrest this scripture to their own," though not only their own, "destruction." In order, therefore, to cut off all dispute, I shall raise no dust, (as the manner of some is,) neither use any loose, rhetorical exclamations, to deceive the hearts of the simple; but speak rough, plain truths, such as none can deny, who has either understanding or modesty left, and such truths as have the closest connexion with the whole tenor of the preceding discourse: Whereas too many have interpreted these words without any regard to all that went before; as if they bore no manner of relation to the sermon in the close of which they stand. 2. By prophets here (as in many other passages of Scripture, particularly in the New Testament) are meant, not those who foretell things to come, but those who speak in the name of God; those men who profess to be sent of God, to teach others the way to heaven.

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

9. All, therefore, which I can say, is this: in any particular case, wait upon God by humble and earnest prayer, and then act according to the best light you have: Act according to what you are persuaded, upon the whole, will be most for your spiritual advantage. Take great care that you do not judge rashly; that you do not lightly think any to be false prophets: And when you have full proof, see that no anger or contempt have any place in your heart. After this, in the presence and in the fear of God, determine for yourself. I can only say, If by experience you find that the hearing them hurts your soul, then hear them not; then quietly refrain, and hear those that profit you. If, on the other hand, you find it does not hurt your soul, you then may hear them still. Only "take heed how you hear:" Beware of them and of their doctrine. Hear with fear and trembling, lest you should be deceived, and given up, like them, to a strong delusion. As they continually mingle truth and lies, how easily may you take in both together! Hear with fervent and continual prayer to Him who alone teacheth man wisdom. And see that you bring whatever you hear "to the law and to the testimony." Receive nothing untried, nothing till it is weighed in the balance of the sanctuary: Believe nothing they say, unless it is clearly confirmed by passages of holy writ. Wholly reject whatsoever differs therefrom, whatever is not confirmed thereby. And, in particular, reject, with the utmost abhorrence, whatsoever is described as the way of salvation, that is either different from, or short of, the way our Lord has marked out in the foregoing discourse.

I. 1. And, First, I am to consider the case of him who builds his house upon the sand. It is concerning him our Lord saith, "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." And this is a decree which cannot pass; which standeth fast for ever and ever. It therefore imports us, in the highest degree, throughly to understand the force of these words. Now what are we to understand by that expression, "That saith unto me, Lord, Lord" It undoubtedly means, that thinks of going to heaven by any other way than that which I have now described. It therefore implies (to begin at the lowest point) all good words, all verbal religion. It includes whatever creeds we may rehearse, whatever professions of faith we make, whatever number of prayers we may repeat, whatever thanksgivings we read or say to God. We may speak good of his name, and declare his lovingkindness to the children of men. We may be talking of all his mighty acts, and telling of his salvation from day to day. By comparing spiritual things with spiritual we may show the meaning of the oracles of God. We may explain the mysteries of his kingdom, which have been hid from the beginning of the world. We may speak with the tongue of angels, rather than men, concerning the deep things of God. We may proclaim to sinners, "Behold the Lamb of God, who taketh away the sin of the world!" Yea, we may do this with such a measure of the power of God, and such demonstration of his Spirit, as to save many souls from death, and hide a multitude of sins. And yet it is very possible, all this may be no more than saying, "Lord, Lord." After I have thus successfully preached to others, still I myself may be a castaway. I may, in the hand of God, snatch many souls from hell, and yet drop into it when I have done. I may bring many others to the kingdom of heaven, and yet myself never enter there. Reader, if God hath ever blessed my word to thy soul, pray that he may be merciful to me a sinner!

2. The saying, "Lord, Lord," may, Secondly, imply the doing no harm. We may abstain from every presumptuous sin, from every kind of outward wickedness. We may refrain from all those ways of acting or speaking which are forbidden in holy writ. We may be able to say to all those among whom we live, "Which of you convinceth me of sin" We may have a conscience void of any external offence, towards God and towards man. We may be clear of all uncleanness, ungodliness, and unrighteousness, as to the outward act; or, (as the Apostle testifies concerning himself,) "touching the righteousness of the law," that is, outward righteousness, "blameless." But yet we are not hereby justified. Still this is no more than saying, "Lord, Lord;" and if we go no farther than this, we shall never "enter into the kingdom of heaven." 3. The saying, "Lord, Lord," may imply, Thirdly, many of what are usually styled good works. A man may attend the supper of the Lord, may hear abundance of excellent sermons, and omit no opportunity of partaking all the other ordinances of God. I may do good to my neighbour, deal my bread to the hungry, and cover the naked with a garment. I may be so zealous of good works as even to "give all my goods to feed the poor." Yea, and I may do all this with a desire to please God, and a real belief that I do please him thereby; (which is undeniably the case of those our Lord introduces, saying unto him, "Lord, Lord;") and still I may have no part in the glory which shall be revealed. 4. If any man marvels at this, let him acknowledge he is a stranger to the whole religion of Jesus Christ; and, in particular, to that perfect portraiture thereof which he has set before us in this discourse. For how far short is all this of that righteousness and true holiness which he has described therein! How widely distant from that inward kingdom of heaven which is now opened in the believing soul, -- which is first sown in the heart as a grain of mustard-seed, but afterwards putteth forth great branches, on which grow all the fruits of righteousness, every good temper, and word, and work.

5. Yet as clearly as he had declared this, as frequently as he had repeated, that none who have not this kingdom of God within them shall enter into the kingdom of heaven; our Lord well knew that many would not receive this saying, and therefore confirms it yet again: "Many" (saith he: not one; not a few only: It is not a rare or an uncommon case) "shall say unto me in that day," not only, We have said many prayers; We have spoken thy praise; We have refrained from evil; We have exercised ourselves in doing good; -- but, what is abundantly more than this, "We have prophesied in thy name; in thy name have we cast out devils; in thy name done many wonderful works." "We have prophesied;" -- we have declared thy will to mankind; we have showed sinners the way to peace and glory. And we have done this "in thy name;" according to the truth of thy gospel; yea, and by thy authority, who didst confirm the word with the Holy Ghost sent down from heaven. For in or by thy name, by the power of thy word and of thy Spirit, "have we cast out devils;" out of the souls which they had long claimed as their own, and whereof they had full and quiet possession. "And in thy name," by thy power, not our own, "have we done many wonderful works;" insomuch that "even the dead heard the voice of the Son of God" speaking by us, and lived. "And then will I profess" even "unto them, I never knew you;" no, not then, when you were "casting out devils in my name:" Even then I did not know you as my own; for your heart was not right toward God. Ye were not yourselves meek and lowly; ye were not lovers of God, and of all mankind; ye were not renewed in the image of God; ye were not holy as I am holy. "Depart from me, ye" who, notwithstanding all this, are "workers of iniquity;" -- anomia, -- Ye are transgressors of my law, my law of holy and perfect love.

III. 1. How nearly then does it concern every child of man, practically to apply these things to himself! diligently to examine on what foundation he builds, whether on a rock or on the sand! How deeply are you concerned to inquire, "What is the foundation of my hope Whereon do I build my expectation of entering into the kingdom of heaven Is it not built on the sand upon my orthodoxy, or right opinions, which, by a gross abuse of words, I have called faith upon my having a set of notions, suppose more rational or scriptural than others have" Alas! what madness is this! Surely this is building on the sand, or, rather, on the froth of the sea! Say, "I am convinced of this: Am I not again building my hope on what is equally unable to support it Perhaps on my belonging to 'so excellent a church; reformed after the true Scripture model; blessed with the purest doctrine, the most primitive liturgy, the most apostolical form of government!" These are, doubtless, so many reasons for praising God, as they may be so many helps to holiness; but they are not holiness itself: And if they are separate from it, they will profit me nothing; nay, they will leave me the more without excuse, and exposed to the greater damnation. Therefore, if I build my hope upon this foundation, I am still building upon the sand.

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

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.)

3. Their grand plea is this: That preaching the gospel, that is, according to their judgment, the speaking of nothing but the sufferings and merits of Christ, answers all the ends of the law. But this we utterly deny. It does not answer the very first end of the law, namely, the convincing men of sin; The awakening those who are still asleep on the brink of hell. There may have been here and there an exempt case. One in a thousand may have been awakened by the gospel: But this is no general rule: The ordinary method of God is, to convict sinners by the law, and that only. The gospel is not the means which God hath ordained, or which our Lord himself used, for this end. We have no authority in Scripture for applying it thus, nor any ground to think it will prove effectual. Nor have we any more ground to expect this, from the nature of the thing. "They that be whole," as our Lord himself observes, "need not a physician, but they that are sick." It is absurd, therefore, to offer a physician to them that are whole, or that at least imagine themselves so to be. You are first to convince them that they are sick; otherwise they will not thank you for your labour. It is equally absurd to offer Christ to them whose heart is whole, having never yet been broken. It is, in the proper sense, "casting pearls before swine." Doubtless "they will trample them under foot;" and it is no more than you have reason to expect, if they also "turn again and rend you." 4. "But although there is no command in Scripture, to offer Christ to the careless sinner, yet are there not scriptural precedents for it" I think not: I know not any. I believe you cannot produce one, either from the four Evangelists, or the Acts of the Apostles. Neither can you prove this to have been the practice of any of the Apostles, from any passage in all their writings. 5. "Nay, does not the Apostle Paul say, in his former Epistle to the Corinthians, `We preach Christ crucified' (1:23,) and in his latter, `We preach not ourselves, but Christ Jesus the Lord' (4:5.)"

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"

8. I cannot conclude this head without exhorting you to examine yourself, likewise, touching sins of omission. Are you as clear of these, now you "are under grace," as you was when "under the law" How diligent was you then in hearing the word of God! Did you neglect any opportunity Did you not attend thereon day and night Would a small hinderance have kept you away a little business a visitant a slight indisposition a soft bed a dark or cold morning -- Did not you then fast often; or use abstinence to the uttermost of your power Was not you much in prayer, (cold and heavy as you was,) while you was hanging over the mouth of hell Did you not speak and not spare even for and unknown God Did you not boldly plead his cause -- reprove sinners -- and avow the truth before an adulterous generation And are you now a believer in Christ Have you the faith that overcometh the world What! and are less zealous for your Master now, than you was when you knew him not less diligent in fasting, in prayer, in hearing his word, in calling sinners to God O repent! See and feel your grievous loss! Remember from whence you are fallen! Bewail your unfaithfulness! Now be zealous and do the first works; lest, if you continue to "make void the law through faith," God cut you off, and appoint you your portion with the unbelievers!

4. But alas! the law of God, as to its inward, spiritual meaning, is not hid from the Jews or heathens only, but even from what is called the Christian world; at least, from a vast majority of them. The spiritual sense of the commandments of God is still a mystery to these also. Nor is this observable only in those lands which are overspread with Romish darkness and ignorance. But this is too sure, that the far greater part, even of those who are called Reformed Christians are utter strangers at this day to the law of Christ, in the purity and spirituality of it. 5. Hence it is that to this day, "'the Scribes and Pharisees," the men who have the form but not the power of religion, and who are generally wise in their own eyes, and righteous in their own conceits, -- "hearing these things, are offended;" are deeply offended, when we speak of the religion of the heart; and particularly when we show, that without this, were we to "give all our goods to feed the poor," it would profit us nothing. But offended they must be; for we cannot but speak the truth as it is in Jesus. It is our part, whether they will hear, or whether they will forbear, to deliver our own soul. All that is written in the book of God we are to declare, not as pleasing men, but the Lord. We are to declare, not only all the promises, but all the threatenings, too, which we find therein. At the same time that we proclaim all the blessings and privileges which God hath prepared for his children, we are likewise to "teach all the things whatsoever he hath commanded." And we know that all these have their use; either for the awakening those that sleep, the instructing the ignorant, the comforting the feeble-minded, or the building up and perfecting of the saints. We know that "all Scripture, given by inspiration of God is profitable," either "for doctrine," or "for reproof," either "for correction or for instruction in righteousness;" and "that the man of God," in the process of the work of God in his soul, has need of every part thereof, that he may at length "be perfect, throughly furnished unto all good works."

In order to this, we continually declare, (what should be frequently and deeply considered by all "who would not make void the law through faith,") that faith itself, even Christian faith, the faith of God's elect, the faith of the operation of God, still is only the handmaid of love. As glorious and honourable as it is, it is not the end of the commandment. God hath given this honour to love alone: Love is the end of all the commandments of God. Love is the end, the sole end, of every dispensation of God, from the beginning of the world to the consummation of all things. And it will endure when heaven and earth flee away; for "love" alone "never faileth." Faith will totally fail; it will be swallowed up in sight, in the everlasting vision of God. But even then love, -- Its nature and its office still the same, Lasting its lamp and unconsumed its flame, -- In deathless triumph shall for ever live, And endless good diffuse, and endless praise receive. 2. Very excellent things are spoken of faith, and whosoever is a partaker thereof may well say with the Apostle, "Thanks be to God for his unspeakable gift." Yet still it loses all its excellence when brought into a comparison with love. What St. Paul observes concerning the superior glory of the gospel above that of the law may with great propriety be spoken of the superior glory of love above that of faith: "Even that which was made glorious hath no glory in this respect, by reason of the glory that excelleth. For if that which is done away is glorious, much more doth that which remaineth exceed in glory" Yea, all the glory of faith, before it is done away, arises hence, that it ministers to love: It is the great temporary means which God has ordained to promote that eternal end.

19. To the same class belong those who, in preaching or prayer, imagine themselves to be so influenced by the Spirit of God, as, in fact, they are not. I am sensible, indeed, that without Him we can do nothing, more especially in our public ministry; that all our preaching is utterly vain, unless it be attended with His power; and all our prayer, unless His Spirit therein help our infirmities. I know, if we do not both preach and pray by the Spirit, it is all but lost labour; seeing the help that is done upon earth He doeth it Himself, who worketh all in all. But this does not affect the case before us. Though there is a real influence of the Spirit of God, there is also an imaginary one: and many there are who mistake the one for the other. Many suppose themselves to be under that influence, when they are not, when it is far from them. And many others suppose they are more under that influence than they really are. Of this number, I fear, are all they who imagine that God dictates the very words they speak; and that, consequently, it is impossible they should speak anything amiss, either as to the matter or manner of it. It is well known how many enthusiasts of this sort also have appeared during the present century; some of whom speak in a far more authoritative manner than either St. Paul or any of the Apostles. 20. The same sort of enthusiasm, though in a lower degree, is frequently found in men of a private character. They may likewise imagine themselves to be influenced or directed by the Spirit when they are not. I allow, "if any man have not the Spirit of Christ, he is none of His;" and that if ever we either think, speak, or act aright, it is through the assistance of that blessed Spirit. But how many impute things to Him, or expect things from Him, without any rational or scriptural ground! Such are they who imagine, they either do or shall receive particular directions from God, not only in points of importance, but in things of no moment; in the most trifling circumstances of life. Whereas in these cases God has given us our own reason for a guide; though never excluding the secret assistance of His Spirit.

21. To this kind of enthusiasm they are peculiarly exposed, who expect to be directed of God, either in spiritual things or in common life, in what is justly called an extraordinary manner: I mean, by visions or dreams, by strong impressions or sudden impulses on the mind. I do not deny, that God has, of old times, manifested His will in this manner; or, that He can do so now: nay, I believe He does, in some very rare instances. But how frequently do men mistake herein! How are they misled by pride, and a warm imagination, to ascribe such impulses or impressions, dreams or visions, to God, as are utterly unworthy of Him! Now this is all pure enthusiasm; all as wide of religion, as it is of truth and soberness. 22. Perhaps some may ask, "Ought we not then to inquire what is the will of God in all things And ought not His will to be the rule of our practice" Unquestionably it ought. But how is a sober Christian to make this inquiry to know what is the will of God Not by waiting for supernatural dreams; not by expecting God to reveal it in visions; not by looking for any particular impressions or sudden impulses on his mind: no; but by consulting the oracles of God. "To the law and to the testimony!" This is the general method of knowing what is "the holy and acceptable will of God." 23. "But how shall I know what is the will of God, in such and such a particular case The thing proposed is, in itself, of an indifferent nature, and so left undetermined in Scripture." I answer, the Scripture itself gives you a general rule. applicable to all particular cases: "The will of God is our sanctification." It is His will that we should be inwardly and outwardly holy; that we should be good, and do good, in every kind and in the highest degree whereof we are capable. Thus far we tread upon firm ground. This is as clear as the shining of the sun. In order, therefore, to know what is the will of God in a particular case, we have only to apply this general rule.

26. This is the plain, scriptural, rational way to know what is the will of God in a particular case. But considering how seldom this way is taken, and what a flood of enthusiasm must needs break in on those who endeavour to know the will of God by unscriptural, irrational ways; it were to be wished that the expression itself were far more sparingly used. The using it, as some do, on the most trivial occasions, is a plain breach of the third commandment. It is a gross way of taking the name of God in vain, and betrays great irreverence toward Him. Would it not be far better, then, to use other expressions, which are not liable to such objections For example: instead of saying, on any particular occasion, "I want to know what is the will of God;" would it not be better to say, "I want to know what will be most for my improvement; and what will make me most useful" this way of speaking is clear and unexceptionable: it is putting the matter on a plain, scriptural issue, and that without any danger of enthusiasm. 27. A Third very common sort of enthusiasm (if it does not coincide with the former) is that of those who think to attain the end without using the means, by the immediate power of God. If, indeed, those means were providentially withheld, they would not fall under this charge. God can, and sometimes does, in cases of this nature, exert His own immediate power. But they who expect this when they have those means, and will not use them, are proper enthusiasts. Such are they who expect to understand the holy Scriptures, without reading them, and meditating thereon; yea, without using all such helps as are in their power, and may probably conduce to that end. Such are they who designedly speak in the public assembly without any premeditation. I say "designedly;" because there may be such circumstances as, at some times, make it unavoidable. But whoever despises that great means of speaking profitably is so far an enthusiast.

37. Beware you do not run with the common herd of enthusiasts, fancying you are a Christian when you are not. Presume not to assume that venerable name, unless you have a clear, scriptural title thereto; unless you have the mind which was in Christ, and walk as He also walked. 38. Beware you do not fall into the second sort of enthusiasm -- fancying you have those gifts from God which you have not. Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God. Do not lightly take the name of God in your mouth; do not talk of the will of God on every trifling occasion: but let your words, as well as your actions, be all tempered with reverence and godly fear. 39. Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call "enthusiasm;" but which, to all who are saved from real enthusiasm, from merely nominal Christianity, is "the wisdom of God, and the power of God;" the glorious image of the Most High; "righteousness and peace;" a "fountain of living water, springing up into everlasting life!"

4. He may differ from us, Fourthly, not only in opinion, but likewise in some point of practice. He may not approve of that manner of worshipping God which is practised in our congregation; and may judge that to be more profitable for his soul which took its rise from Calvin or Martin Luther. He may have many objections to that Liturgy which we approve of beyond all others; many doubts concerning that form of church government which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those which we believe to be the ordinances of Christ. Or, if we both agree that they are ordained of God, there may still remain a difference between us, either as to the manner of administering those ordinances, or the persons to whom they should be administered. Now the unavoidable consequence of any of these differences will be, that he who thus differs from us must separate himself, with regard to those points, from our society. In this respect, therefore, "he followeth not us": he is not (as we phrase it) "of our Church." 5. But in a far stronger sense "he followeth not us," who is not only of a different Church, but of such a Church as we account to be in many respects anti-scriptural and anti-Christian, --a Church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice; guilty of gross superstition as well as idolatry, --a Church that has added many articles to the faith which was once delivered to the saints; that has dropped one whole commandment of God, and made void several of the rest by her traditions; and that, pretending the highest veneration for, and strictest conformity to, the ancient Church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or Scripture. Now, most certainly, "he followeth not us," who stands at so great a distance from us.

6. "But I do not know that he is sent of God." "Now herein is a marvellous thing" (may any of the seals of his mission say, any whom he hath brought from Satan to God), "that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing." If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge "that a notable miracle hath been wrought" then with what conscience, with what face, can you charge him whom God hath sent, "not to speak any more in his name" 7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call, but that it is absolutely necessary, I deny. "Nay, is not the Scripture express `No man taketh this honour unto himself, but he that is called of God, as was Aaron'" (Heb. 5:4). Numberless times has this text been quoted on the occasion, as containing the very strength of the cause; but surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: he was called "to offer gifts and sacrifice for sin." That was his peculiar employment. Secondly, these men do not offer sacrifice at all, but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this. 8. "But what was the practice of the apostolic age" You may easily see in the Acts of the Apostles. In the eighth chapter we read, "There was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles" (verse 1). "Therefore they that were scattered abroad went everywhere preaching the word" (verse 4). Now, were all these outwardly called to preach No man in his senses can think so. Here, then, is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God.

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

2. I do not mean, "Embrace my modes of worship," or, "I will embrace yours." This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight "If thine heart is as my heart," if thou lovest God and all mankind, I ask no more: "give me thine hand." 3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that "despitefully use thee, and persecute thee;" not only as a stranger, as one of whom thou knowest neither good nor evil, --I am not satisfied with this, --no; "if thine heart be right, as mine with thy heart," then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.

4. Love me (but in a higher degree than thou dost the bulk of mankind) with the love that is long-suffering and kind; that is patient, --if I am ignorant or out of the way, bearing and not increasing my burden; and is tender, soft, and compassionate still; that envieth not, if at any time it please God to prosper me in his work even more than thee. Love me with the love that is not provoked, either at my follies or infirmities; or even at my acting (if it should sometimes so appear to thee) not according to the will of God. Love me so as to think no evil of me; to put away all jealousy and evil-surmising. Love me with the love that covereth all things; that never reveals either my faults or infirmities, --that believeth all things; is always willing to think the best, to put the fairest construction on all my words and actions, --that hopeth all things; either that the thing related was never done; or not done with such circumstances as are related; or, at least, that it was done with a good-intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected; and whatever is wanting, supplied, through the riches of his mercy in Christ Jesus. 5. I mean, Secondly, commend me to God in all thy prayers; wrestle with him in my behalf, that he would speedily correct what he sees amiss, and supply what is wanting in me. In thy nearest access to the throne of grace, beg of him who is then very present with thee, that my heart may be more as thy heart, more right both toward God and toward man; that I may have a fuller conviction of things not seen, and a stronger view of the love of God in Christ Jesus; may more steadily walk by faith, not by sight; and more earnestly grasp eternal life. Pray that the love of God and of all mankind may be more largely poured into my heart; that I may be more fervent and active in doing the will of my Father which is in heaven, more zealous of good works, and more careful to abstain from all appearance of evil.

6. I mean, Thirdly, provoke me to love and to good works. Second thy prayer, as thou hast opportunity, by speaking to me, in love, whatsoever thou believest to be for my soul's health. Quicken me in the work which God has given me to do, and instruct me how to do it more perfectly. Yea, "smite me friendly, and reprove me," whereinsoever I appear to thee to be doing rather my own will, than the will of him that sent me. O speak and spare not, whatever thou believest may conduce, either to the amending my faults, the strengthening my weakness, the building me up in love, or the making me more fit, in any kind, for the Master's use. 7. I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions, and thy own manner of worshipping God), join with me in the work of God; and let us go on hand in hand. And thus far, it is certain, thou mayest go. Speak honourably wherever thou art, of the work of God, by whomsoever he works, and kindly of his messengers. And, if it be in thy power, not only sympathize with them when they are in any difficulty or distress, but give them a cheerful and effectual assistance, that they may glorify God on thy behalf. 8. Two things should be observed with regard to what has been spoken under this last head: the one, that whatsoever love, whatsoever offices of love, whatsoever spiritual or temporal assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him: the other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we may all love one another as Christ hath loved us. Part III: Inferences III. 1. One inference we may make from what has been said. We may learn from hence, what is a catholic spirit.

3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness. 4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, --his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.

5. If, then, we take this word in the strictest sense, a man of a catholic spirit is one who, in the manner above-mentioned, gives his hand to all whose hearts are right with his heart: one who knows how to value, and praise God for, all the advantages he enjoys, with regard to the knowledge of the things of God, the true scriptural manner of worshipping him, and, above all, his union with a congregation fearing God and working righteousness: one who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves--as friends, as brethren in the Lord, as members of Christ and children of God, as joint partakers now of the present kingdom of God, and fellow heirs of his eternal kingdom--all, of whatever opinion or worship, or congregation, who believe in the Lord Jesus Christ; who love God and man; who, rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is the man of a truly catholic spirit, who bears all these continually upon his heart; who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready "to spend and be spent for them;" yea, to lay down his life for their sake. 6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou hast heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgement, or straitened in thy bowels: but keep an even pace, rooted in the faith once delivered to the saints, and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!

I. 1. In the first place I shall endeavor to show in what sense Christians are not perfect. And both from experience and Scripture it appears, First, that they are not perfect in knowledge: they are not so perfect in this life as to be free from ignorance. They know, it may be, in common with other men, many things relating to the present world; and they know, with regard to the world to come, the general truths which God hath revealed. They know, likewise, (what the natural man receiveth not, for these things are spiritually discerned,) "what manner of love" it is wherewith "the Father" hath loved them, "that they should be called the sons of God." [1 John 3:1] They know the mighty working of his Spirit in their hearts; [Eph. 3:16] and the wisdom of his providence, directing all their paths, [Prov. 3:6] and causing all things to work together for their good. [Rom. 8:28] Yea, they know in every circumstance of life what the Lord requireth of them, and how to keep a conscience void of offence both toward God and toward man. [Acts 24:16] 2. But innumerable are the things which they know not. Touching the Almighty himself, they cannot search him out to perfection. "Lo, these are but a part of his ways; but the thunder of his power who can understand" [Job 26:14] They cannot understand, I will not say, how "there are Three that bear record in heaven, the Father, the Son, and the Holy Spirit, and these three are one;" [1 John 5:7] or how the eternal Son of God "took upon himself the form of a servant;" [Phil. 2:7] -- but not any one attribute, not any one circumstance of the divine nature. [2 Pet. 1:4] Neither is it for them to know the times and seasons [Acts 1:7] when God will work his great works upon the earth; no, not even those which he hath in part revealed by his servants and Prophets since the world began. [see Amos 3:7] Much less do they know when God, having "accomplished the number of his elect, will hasten his kingdom;" when "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat." [2 Pet. 3:10]

5. Nay, with regard to the Holy Scriptures themselves, as careful as they are to avoid it, the best of men are liable to mistake, and do mistake day by day; especially with respect to those parts thereof which less immediately relate to practice. Hence even the children of God are not agreed as to the interpretation of many places in holy writ: Nor is their difference of opinion any proof that they are not the children of God on either side; but it is a proof that we are no more to expect any living man to be infallible than to be omniscient. 6. If it be objected to what has been observed under this and the preceding head, that St. John, speaking to his brethren in the faith says, "Ye have an unction from the Holy One, and ye know all things:" (1 John 2:20:) The answer is plain: "Ye know all things that are needful for your souls' health." [cf. 3 John 2] That the Apostle never designed to extend this farther, that he could not speak it in an absolute sense, is clear, First from hence; -- that otherwise he would describe the disciple as "above his Master;" seeing Christ himself, as man, knew not all things: "Of that hour," saith he, "knoweth no man; no, not the Son, but the Father only." [Mark 13:32] It is clear, Secondly, from the Apostle's own words that follow: "These things have I written unto you concerning them that deceive you;" [cf. 1 John 3:7] as well as from his frequently repeated caution, "Let no man deceive you;" [see Mark 13:5; Eph. 5:6; 2 Thess. 2:3] which had been altogether needless, had not those very persons who had that unction from the Holy One [1 John 2:20] been liable, not to ignorance only, but to mistake also.

8. Nor can we expect, till then, to be wholly free from temptation. Such perfection belongeth not to this life. It is true, there are those who, being given up to work all uncleanness with greediness, [Eph. 4:19] scarce perceive the temptations which they resist not, and so seem to be without temptation. There are also many whom the wise enemy of souls, seeing to be fast asleep in the dead form of godliness, will not tempt to gross sin, lest they should awake before they drop into everlasting burnings. I know there are also children of God who, being now justified freely, [Rom. 5:1] having found redemption in the blood of Christ, [Eph. 1:7] for the present feel no temptation. God hath said to their enemies, "Touch not mine anointed, and do my children no harm." [see 1 Chron. 16:22] And for this season, it may be for weeks or months, he causeth them to "ride on high places;" [Deut. 32:13] he beareth them as on eagles' wings, [Exod. 19:4] above all the fiery darts of the wicked one. [Eph. 6:16] But this state will not last always; as we may learn from that single consideration, -- that the Son of God himself, in the days of his flesh, was tempted even to the end of his life. [Heb. 2:18; 4:15; 6:7] Therefore, so let his servant expect to be; for "it is enough that he be as his Master." [Luke 6:40] 9. Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance or mistake, or infirmities or temptations. Indeed, it is only another term for holiness. They are two names for the same thing. Thus every one that is perfect is holy, and every one that is holy is, in the Scripture sense, perfect. Yet we may, lastly, observe, that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of a continual increase. So that how much soever any man hath attained, or in how high a degree soever he is perfect, he hath still need to "grow in grace," [2 Pet. 3:18] and daily to advance in the knowledge and love of God his Saviour. [see Phil. 1:9]

8. Those who argue thus, seem never to have considered that declaration of our Lord: (Matt. 11:11:) "Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: Notwithstanding he that is least in the kingdom of heaven is greater than he." I fear, indeed, there are some who have imagined "the kingdom of heaven," here, to mean the kingdom of glory; as if the Son of God had just discovered to us, that the least glorified saint in heaven is greater than any man upon earth! To mention this is sufficiently to refute it. There can, therefore, no doubt be made, but "the kingdom of heaven," here, (as in the following verse, where it is said to be taken by force.) [Matt. 11:12] or, "the kingdom of God," as St. Luke expresses it, -- is that kingdom of God on earth whereunto all true believers in Christ, all real Christians, belong. In these words, then, our Lord declares two things: First, that before his coming in the flesh, among all the children of men there had not been one greater than John the Baptist; whence it evidently follows, that neither Abraham, David, nor any Jew was greater than John. Our Lord, Secondly, declares that he which is least in the kingdom of God (in that kingdom which he came to set up on earth, and which the violent now began to take by force) is greater than he: -- Not a greater Prophet as some have interpreted the word; for this is palpably false in fact; but greater in the grace of God, and the knowledge of our Lord Jesus Christ. Therefore, we cannot measure the privileges of real Christians by those formerly given to the Jews. Their "ministration," (or dispensation,) we allow "was glorious;" but ours "exceeds in glory." [2 Cor. 3:7-9] So that whosoever would bring down the Christian dispensation to the Jewish standard, whosoever gleans up the examples of weakness, recorded in the Law and the Prophets, and thence infers that they who have "put on Christ" [Gal. 3:27] are endued with no greater strength, doth greatly err, neither "knowing the Scriptures, nor the power of God." [Matt. 22:29]

9. "But are there not assertions in Scripture which prove the same thing, if it cannot be inferred from those examples Does not the Scripture say expressly, "Even a just man sinneth seven times a day" I answer, No. The Scripture says no such thing. There is no such text in all the Bible. That which seems to be intended is the sixteenth verse of the twenty-fourth chapter of the Proverbs the words of which are these: "A just man falleth seven times, and riseth up again." [Prov. 24:16] But this is quite another thing. For, First, the words "a day" are not in the text. So that if a just man falls seven times in his life, it is as much as is affirmed here. Secondly, here is no mention of falling into sin at all; what is here mentioned is falling into temporal affliction. This plainly appears from the verse before, the words of which are these: "Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place." [Prov. 24:15] It follows, "For a just man falleth seven times, and riseth up again; but the wicked shall fall into mischief." As if he had said, "God will deliver him out of his trouble; but when thou fallest, there shall be none to deliver thee."

11. It is of great importance to observe, and that more carefully than is commonly done, the wide difference there is between the Jewish and the Christian dispensation; and that ground of it which the same Apostle assigns in the seventh chapter of his Gospel. (John 7:38, &c) After he had there related, those words of our blessed Lord, "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water," he immediately subjoins, "This spake he of the Spirit," ou emellon lambanein oi pisteuontes eis auton, -- which they who should believe on him were afterwards to receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified." [John 7:39] Now, the Apostle cannot mean here, (as some have taught,) that the miracle-working power of the Holy Ghost was not yet given. For this was given; our Lord had given it to all the Apostles, when he first sent them forth to preach the gospel. He then gave them power over unclean spirits to cast them out; power to heal the sick; yea, to raise the dead. [Mark 10:8] But the Holy Ghost was not yet given in his sanctifying graces, as he was after Jesus was glorified. It was then when "he ascended up on high, and led captivity captive," that he "received" those "gifts for men, yea, even for the rebellious, that the Lord God might dwell among them." [Ps. 68:18; cf. Eph. 4:8] And when the day of Pentecost was fully come, [Acts 2:1] then first it was, that they who "waited for the promise of the Father" [Acts 1:4] were made more than conquerors [Rom. 8:37] over sin by the Holy Ghost given unto them.

16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it thoroughly. Let it be observed then, First, it does by no means appear that this thorn, whatsoever it was, occasioned St. Paul to commit sin; much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian must commit sin. Secondly, the ancient Fathers inform us, it was bodily pain: "a violent headache, saith Tertullian; (De Pudic.;) to which both Chrysostom and St. Jerome agree. St. Cyprian [De Mortalitate] expresses it, a little more generally, in those terms: "Many and grievous torments of the flesh and of the body." [Carnis et corporis multa ac gravia tormenta.] Thirdly, to this exactly agree the Apostle's own words, "A thorn to the flesh to smite, beat, or buffet me." "My strength is made perfect in weakness:" -- Which same word occurs no less than four times in these two verses only. But, Fourthly, whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest, beyond all possible exception from the words that immediately follow: "Most gladly will I glory in" these "my weaknesses, that the strength of Christ may rest upon me." [2 Cor. 12:9] What! Did he glory in pride, in anger, in lust Was it through these weaknesses, that the strength of Christ rested upon him He goes on: "Therefore I take pleasure in weaknesses; for when I am weak, then am I strong;" [2 Cor. 12:10] that is, when I am weak in body, then am I strong in spirit. But will any man dare to say, "When I am weak by pride or lust, then am I strong in spirit" I call you all to record this day, who find the strength of Christ resting upon you, can you glory in anger, or pride, or lust Can you take pleasure in these infirmities Do these weaknesses make you strong Would you not leap into hell, were it possible, to escape them Even by yourselves, then, judge, whether the Apostle could glory and take pleasure in them! Let it be, Lastly, observed, that this thorn was given to St. Paul above fourteen years before he wrote this Epistle; [2 Cor.

The Scripture Way of Salvation "Ye are saved through faith." -- Ephesians 2:8. 1. Nothing can be more intricate, complex, and hard to be understood, than religion, as it has been often described. And this is not only true concerning the religion of the Heathens, even many of the wisest of them, but concerning the religion of those also who were, in some sense, Christians; yea, and men of great name in the Christian world; men who seemed to be pillars thereof. Yet how easy to be understood, how plain and simple a thing, is the genuine religion of Jesus Christ; provided only that we take it in its native form, just as it is described in the oracles of God! It is exactly suited, by the wise Creator and Governor of the world, to the weak understanding and narrow capacity of man in his present state. How observable is this, both with regard to the end it proposes, and the means to attain that end! The end is, in one word, salvation; the means to attain it, faith. 2. It is easily discerned, that these two little words, I mean faith and salvation, include the substance of all the Bible, the marrow, as it were, of the whole Scripture. So much the more should we take all possible care to avoid all mistake concerning them, and to form a true and accurate judgement concerning both the one and the other. 3. Let us then seriously inquire, I. What is Salvation II. What is that faith whereby we are saved And, III. How are we saved by it

6. But it is seldom long before they are undeceived, finding sin was only suspended, not destroyed. Temptations return, and sin revives; showing it was but stunned before, not dead. They now feel two principles in themselves, plainly contrary to each other; "the flesh lusting against the Spirit"; nature opposing the grace of God. They cannot deny, that although they still feel power to believe in Christ, and to love God; and although His "Spirit" still "witnesses with their spirits, that they are children of God"; yet they feel in themselves sometimes pride or self-will, sometimes anger or unbelief. They find one or more of these frequently stirring in their heart, though not conquering; yea, perhaps, "thrusting sore at them that they may fall"; but the Lord is their help. 7. How exactly did Macarius, fourteen hundred years ago, describe the present experience of the children of God: "The unskilful," or unexperienced, "when grace operates, presently imagine they have no more sin. Whereas they that have discretion cannot deny, that even we who have the grace of God may be molested again. For we have often had instances of some among the brethren, who have experienced such grace as to affirm that they had no sin in them; and yet, after all, when they thought themselves entirely freed from it, the corruption that lurked within was stirred up anew, and they were wellnigh burned up." 8. From the time of our being born again, the gradual work of sanctification takes place. We are enabled "by the Spirit" to "mortify the deeds of the body," of our evil nature; and as we are more and more dead to sin, we are more and more alive to God. We so on from grace to grace, while we are careful to "abstain from all appearance of evil," and are "zealous of good works," as we have opportunity, doing good to all men; while we walk in all His ordinances blameless, therein worshipping Him in spirit and in truth; while we take up our cross, and deny ourselves every pleasure that does not lead us to God.

9. It is thus that we wait for entire sanctification; for a full salvation from all our sins, --from pride, self-will, anger, unbelief; or, as the Apostle expresses it, "go unto perfection." But what is perfection The word has various senses: here it means perfect love. It is love excluding sin; love filling the heart, taking up the whole capacity of the soul. It is love "rejoicing evermore, praying without ceasing, in everything giving thanks." II. But what is faith through which we are saved This is the second point to be considered. 1. Faith, in general, is defined by the Apostle, elegcos pragmatvn ou blepomenvn. An evidence, a divine evidence and conviction (the word means both) of things not seen; not visible, not perceivable either by sight, or by any other of the external senses. It implies both a supernatural evidence of God, and of the things of God; a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof. Accordingly, the Scripture speaks of God's giving sometimes light, sometimes a power of discerning it. So St. Paul: "God, who commanded light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ." And elsewhere the same Apostle speaks of "the eyes of" our "understanding being opened." By this two-fold operation of the Holy Spirit, having the eyes of our soul both opened and enlightened, we see the things which the natural "eye hath not seen, neither the ear heard." We have a prospect of the invisible things of God; we see the spiritual world, which is all round about us, and yet no more discerned by our natural faculties than if it had no being. And we see the eternal world; piercing through the veil which hangs between time and eternity. Clouds and darkness then rest upon it no more, but we already see the glory which shall be revealed.

2. Taking the word in a more particular sense, faith is a divine evidence and conviction not only that "God was in Christ, reconciling the world unto Himself," but also that Christ loved me, and gave Himself for me. It is by this faith (whether we term it the essence, or rather a property thereof) that we receive Christ; that we receive Him in all His offices, as our Prophet, Priest, and King. It is by this that He is "made of God unto us wisdom, and righteousness, and sanctification, and redemption." 3. "But is this the faith of assurance, or faith of adherence" The Scripture mentions no such distinction. The Apostle says, "There is one faith, and one hope of our calling"; one Christian, saving faith; "as there is one Lord," in whom we believe, and "one God and Father of us all." And it is certain, this faith necessarily implies an assurance (which is here only another word for evidence, it being hard to tell the difference between them) that Christ loved me, and gave Himself for me. For "he that believeth" with the true living faith "hath the witness in himself": "the Spirit witnesseth with his spirit that he is a child of God." "Because he is a son, God hath sent forth the Spirit of His Son into his heart, crying, Abba, Father"; giving him an assurance that he is so, and a childlike confidence in Him. But let it be observed, that, in the very nature of the thing, the assurance goes before the confidence. For a man cannot have a childlike confidence in God till he knows he is a child of God. Therefore, confidence, trust, reliance, adherence, or whatever else it be called, is not the first, as some have supposed, but the second, branch or act of faith. 4. It is by this faith we are saved, justified, and sanctified; taking that word in its highest sense. But how are we justified and sanctified by faith This is our third head of inquiry. And this being the main point in question, and a point of no ordinary importance, it will not be improper to five it a more distinct and particular consideration.

7. With this conviction of the sin remaining in our hearts, there is joined a clear conviction of the sin remaining in our lives; still cleaving to all our words and actions. In the best of these we now discern a mixture of evil, either in the spirit, the matter, or the manner of them; something that could not endure the righteous judgement of God, were He extreme to mark what is done amiss. Where we least suspected it, we find a taint of pride or self-will, of unbelief or idolatry; so that we are now more ashamed of our best duties than formerly of our worst sins: and hence we cannot but feel that these are so far from having anything meritorious in them, yea, so far from being able to stand in sight of the divine justice, that for those also we should be guilty before God, were it not for the blood of the covenant. 8. Experience shows that, together with this conviction of sin remaining in our hearts, and cleaving to all our words and actions; as well as the guilt which on account thereof we should incur, were we not continually sprinkled with the atoning blood; one thing more is implied in this repentance; namely, a conviction of our helplessness, of our utter inability to think one good thought, or to form one good desire; and much more to speak one word aright, or to perform one good action, but through His free, almighty grace, first preventing us, and then accompanying us every moment. 9. "But what good works are those, the practice of which you affirm to be necessary to sanctification" First, all works of piety; such as public prayer, family prayer, and praying in our closet; receiving the supper of the Lord; searching the Scriptures, by hearing, reading, meditating; and using such a measure of fasting or abstinence as our bodily health allows.

13. But to return. though it be allowed, that both this repentance and its fruits are necessary to full salvation; yet they are not necessary either in the same sense with faith, or in the same degree: --Not in the same degree; for these fruits are only necessary conditionally, if there be time and opportunity for them; otherwise a man may be sanctified without them. But he cannot be sanctified without faith. likewise, let a man have ever so much of this repentance, or ever so many good works, yet all this does not at all avail: he is not sanctified till he believes. But the moment he believes, with or without those fruits, yea, with more or less of this repentance, he is sanctified. --Not in the same sense; for this repentance and these fruits are only remotely necessary, --necessary in order to the continuance of his faith, as well as the increase of it; whereas faith is immediately and directly necessary to sanctification. It remains, that faith is the only condition which is immediately and proximately necessary to sanctification. 14. "But what is that faith whereby we are sanctified, --saved from sin, and perfected in love" It is a divine evidence and conviction, first, that God hath promised it in the holy Scripture. Till we are thoroughly satisfied of this, there in no moving one step further. And one would imagine there needed not one word more to satisfy a reasonable man of this, than the ancient promise, "Then will I circumcise thy heart, and the heart of thy seed, to love the Lord they God with all thy heart, and with all thy soul, and with all thy mind." How clearly does this express the being perfected in love! --how strongly imply the being saved from all sin! For as long as love takes up the whole heart, what room is there for sin therein

4. But, in the mean time, what must we do with our Bibles -- for they will never agree with this. These accounts, however pleasing to flesh and blood, are utterly irreconcilable with the scriptural. The Scripture avers, that "by one man's disobedience all men were constituted sinners;" that "in Adam all died," spiritually died, lost the life and the image of God; that fallen, sinful Adam then "begat a son in his own likeness;" -- nor was it possible he should beget him in any other; for "who can bring a clean thing out of an unclean" -- that consequently we, as well as other men, were by nature "dead in trespasses and sins," "without hope, without God in the world," and therefore "children of wrath;" that every man may say, "I was shapen in wickedness, and in sin did my mother conceive me;" that "there is no difference," in that "all have sinned and come short of the glory of God," of that glorious image of God wherein man was originally created. And hence, when "the Lord looked down from heaven upon the children of men, he saw they were all gone out of the way; they were altogether become abominable, there was none righteous, no, not one," none that truly sought after God: Just agreeable this, to what is declared by the Holy Ghost in the words above recited, "God saw," when he looked down from heaven before, "that the wickedness of man was great in the earth;" so great, that "every imagination of the thoughts of his heart was only evil continually." This is God's account of man: From which I shall take occasion, First, to show what men were before the flood: Secondly, to inquire, whether they are not the same now: And, Thirdly, to add some inferences.

1. And this is certain, the Scripture gives us no reason to think any otherwise of them. On the contrary, all the above cited passages of Scripture refer to those who lived after the flood. It was above a thousand years after, that God declared by David concerning the children of men, "They are all gone out of the way, of truth and holiness; "there is none righteous, no, not one." And to this bear all the Prophets witness, in their several generations. So Isaiah, concerning God's peculiar people, (and certainly the Heathens were in no better condition,) "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness; but wounds, and bruises, and putrifying sores." The same account is given by all the Apostles, yea, by the whole tenor of the oracles of God. From all these we learn, concerning man in his natural state, unassisted by the grace of God, that "every imagination of the thoughts of his heart is" still "evil, only evil," and that "continually." 2. And this account of the present state of man is confirmed by daily experience. It is true, the natural man discerns it not: And this is not to be wondered at. So long as a man born blind continues so, he is scarce sensible of his want: Much less, could we suppose a place where all were born without sight, would they be sensible of the want of it. In like manner, so long as men remain in their natural blindness of understanding, they are not sensible of their spiritual wants, and of this in particular. But as soon as God opens the eyes of their understanding, they see the state they were in before; they are then deeply convinced, that "every man living," themselves especially, are, by nature, "altogether vanity;" that is, folly and ignorance, sin and wickedness.

5. But ye have not so learned the oracles of God. Ye know, that He who seeth what is in man gives a far different account both of nature and grace, of our fall and our recovery. Ye know that the great end of religion is, to renew our hearts in the image of God, to repair that total loss of righteousness and true holiness which we sustained by the sin of our first parent. Ye know that all religion which does not answer this end, all that stops short of this, the renewal of our soul in the image of God, after the likeness of Him that created it, is no other than a poor farce, and a mere mockery of God, to the destruction of our own soul. O beware of all those teachers of lies, who would palm this upon you for Christianity! Regard them not, although they should come unto you with all the deceivableness of unrighteousness; with all smoothness of language, all decency, yea, beauty and elegance of expression, all professions of earnest good will to you, and reverence for the Holy Scriptures. Keep to the plain, old faith, "once delivered to the saints," and delivered by the Spirit of God to our hearts. Know your disease! Know your cure! Ye were born in sin: Therefore, "ye must be born again," born of God. By nature ye are wholly corrupted. By grace ye shall be wholly renewed. In Adam ye all died: In the second Adam, in Christ, ye all are made alive. "You that were dead in sins hath he quickened:" He hath already given you a principle of life, even faith in him who loved you and gave himself for you! Now, "go on from faith to faith," until your whole sickness be healed; and all that "mind be in you which was also in Christ Jesus!"

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.

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."

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!

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! Deny whatever thou pleasest, but deny not this; let me be 'born from above!' Take away whatsoever seemeth thee good, -- reputation, fortune, friends, health, -- only give me this, to be born of the Spirit, to be received among the children of God! Let me be born, 'not of corruptible seed, but incorruptible, by the word of God, which liveth and abideth for ever;' and then let be daily 'grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ!'"

4. Perhaps no sin of omission more frequently occasions this than the neglect of private prayer; the want whereof cannot be supplied by any other ordinance whatever. Nothing can be more plain, than that the life of God in the soul does not continue, much less increase, unless we use all opportunities of communing with God, and pouring out our hearts before him. If therefore we are negligent of this, if we suffer business, company, or any avocation whatever, to prevent these secret exercises of the soul, (or, which comes to the same thing, to make us hurry them over in a slight and careless manner,) that life will surely decay. And if we long or frequently intermit them, it will gradually die away. 5. Another sin of omission, which frequently brings the soul of a believer into darkness, is the neglect of what was so strongly enjoined, even under the Jewish dispensation: "Thou shalt, in anywise, rebuke thy neighbour, and not suffer sin upon him: Thou shalt not hate thy brother in thy heart." Now, if we do hate our brother in our heart, if we do not rebuke him when we see him in a fault, but suffer sin upon him, this will soon bring leanness to our own soul; seeing hereby we are partakers of his sin. By neglecting to reprove our neighbour, we make his sin our own: We become accountable for it to God: We saw his danger, and gave him no warning: So, "if he perish in his iniquity," God may justly require "his blood at our hands." No wonder then, if by thus grieving the Spirit, we lose the light of his countenance.

10. But it is well to be observed, that the cause of our darkness (whatsoever it be, whether omission or commission, whether inward or outward sin) is not always nigh at hand. Sometimes the sin which occasioned the present distress may lie at a considerable distance. It might be committed days, or weeks, or months before. And that God now withdraws his light and peace on account of what was done so long ago is not (as one might at first imagine) an instance of his severity, but rather a proof of his longsuffering and tender mercy. He waited all this time if haply we would see, acknowledge, and correct what was amiss. And in default of this he at length shows his displeasure, if thus, at last, he may bring us to repentance. (II). 1. Another general cause of this darkness is ignorance; which is likewise of various kinds. If men know not the Scriptures, if they imagine there are passages either in the Old or New Testament which assert, that all believers without exception, must sometimes be in darkness; this ignorance will naturally bring upon them the darkness which they expect. And how common a case has this been among us! How few are there that do not expect it! And no wonder, seeing they are taught to expect it; seeing their guides lead them into this way. Not only the mystic writers of the Romish Church, but many of the most spiritual and experimental in our own, (very few of the last century excepted,) lay it down with all assurance as a plain, unquestionable Scripture doctrine, and cite many texts to prove it.

3. If, upon the closest search, you can find no sin of commission which causes the cloud upon your soul, inquire next, if there be not some sin of omission which separates between God and you. Do you "not suffer sin upon your brother" Do you reprove them that sin in your sight Do you walk in all the ordinances of God in public, family, private prayer If not, if you habitually neglect any one of these known duties, how can you expect that the light of his countenance should continue to shine upon you Make haste to "strengthen the things that remain;" then your soul shall live. "Today, if ye will hear his voice," by his grace supply what is lacking. When you hear a voice behind you saying, "This is the way, walk thou in it," harden not your heart; be no more "disobedient to the heavenly calling." Till the sin, whether of omission or commission, be removed, all comfort is false and deceitful. It is only skinning the wound over, which still festers and rankles beneath. Look for no peace within, till you are at peace with God; which cannot be without "fruits meet for repentance."

As long, therefore, as you cherish Delilah in your bosom he has no place there. It is vain to hope for a recovery of his light, till you pluck out the right eye, and cast it from you. O let there be no longer delay! Cry to Him, that he may enable you so to do! Bewail your own impotence and helplessness; and, the Lord being your helper, enter in at the strait gate; take the kingdom of heaven by violence! Cast out every idol from his sanctuary, and the glory of the Lord shall soon appear. 5. Perhaps it is this very thing, the want of striving, spiritual sloth, which keeps your soul in darkness. You dwell at ease in the land; there is no war in your coasts; and so you are quiet and unconcerned. You go on in the same even track of outward duties, and are content there to abide. And do you wonder, meantime, that your soul is dead O stir yourself up before the Lord! Arise, and shake yourself from the dust; wrestle with God for the mighty blessing; pour out your soul unto God in prayer, and continue therein with all perseverance! Watch! Awake out of sleep; and keep awake! Otherwise there is nothing to be expected, but that you will be alienated more and more from the light and life of God. 6. If, upon the fullest and most impartial examination of yourself, you cannot discern that you at present give way either to spiritual sloth, or any other inward or outward sin, then call to mind the time that is past. Consider your former tempers, words, and actions. Have these been right before the Lord "Commune with him in your chamber, and be still;" and desire of him to try the ground of your heart, and bring to your remembrance whatever has at any time offended the eyes of his glory. If the guilt of any unrepented sin remain on our soul, it cannot be but you will remain in darkness, till, having been renewed by repentance, you are again washed by faith in the "fountain opened for sin and uncleanness."

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.

10. A third Scripture from whence the same inference has been drawn is that above recited, "Ye now have sorrow: But I will see you again, and your heart shall rejoice, and your joy no man taketh from you." This has been supposed to imply, that God would after a time withdraw himself from all believers; and that they could not, till after they had thus sorrowed, have the joy which no man could take from them. But the whole context shows that our Lord is here speaking personally to the Apostles, and no others; and that he is speaking concerning those particular events, his own death and resurrection. "A little while," says he, "and ye shall not see me;" viz., whilst I am in the grave: "And again, a little while, and ye shall see me;" when I am risen from the dead. Ye will weep and lament, and the world will rejoice: But your sorrow shall be turned into joy." -- "Ye now have sorrow," because I am about to be taken from your head; "but I will see you again," after my resurrection, "and your heart shall rejoice; and your joy," which I will then give you, "no man taketh from you." All this we know was literally fulfilled in the particular case of the Apostles. But no inference can be drawn from hence with regard to God's dealings with believers in general. 11. A fourth text (to mention no more) which has been frequently cited in proof of the same doctrine, is 1 Peter 4:12: "Beloved, think it not strange concerning the fiery trial which is to try you." But this is full as foreign to the point as the preceding. The text, literally rendered, runs thus: "Beloved, wonder not at the burning which is among you, which is for your trial." Now, however, this may be accommodated to inward trials, in a secondary sense; yet, primarily, it doubtless refers to martyrdom, and the sufferings connected with it. Neither, therefore, is this text anything at all to the purpose for which it is cited. And we may challenge all men to bring one text, either from the Old or New Testament, which is any more to the purpose than this.

12. "But is not darkness much more profitable for the soul than light Is not the work of God in the heart most swiftly and effectually carried on during a state of inward suffering Is not a believer more swiftly and thoroughly purified by sorrow, than by joy -- by anguish, and pain, and distress, and spiritual martyrdoms, than by continual peace" So the Mystics teach; so it is written in their books; but not in the oracles of God. The Scripture nowhere says, that the absence of God best perfects his work in the heart! Rather, his presence, and a clear communion with the Father and the Son: A strong consciousness of this will do more an hour, than his absence in an age. Joy in the Holy Ghost will far more effectually purify the soul than the want of that joy; and the peace of God is the best means of refining the soul from the dross of earthly affections. Away then with the idle conceit, that the kingdom of God is divided against itself; that the peace of God, and joy in the Holy Ghost, are obstructive of righteousness; and that we are saved, not by faith, but by unbelief; not by hope, but by despair! 13. So long as men dream thus, they may well "walk in darkness:" Nor can the effect cease, till the cause is removed. But yet we must not imagine it will immediately cease, even when the cause is no more. When either ignorance or sin has caused darkness, one or the other may be removed, and yet the light which was obstructed thereby may not immediately return. As it is the free gift of God, he may restore it, sooner or later, as it pleases him. In the case of sin, we cannot reasonably expect that it should immediately return. The sin began before the punishment, which may, therefore, justly remain after the sin is at an end. And even in the natural course of things, though a wound cannot be healed while the dart is sticking in the flesh; yet neither is it healed as soon as that is drawn out, but soreness and pain may remain long after.

7. It has been frequently supposed, that there is another cause; if not of darkness, at least, of heaviness; namely, God's withdrawing himself from the soul, because it is his sovereign will. Certainly he will do this, if we grieve his Holy Spirit, either by outward or inward sin; either by doing evil, or neglecting to do good; by giving way either to pride or anger, to spiritual sloth, to foolish desire, or inordinate affection. But that he ever withdraws himself because he will, merely because it is his good pleasure, I absolutely deny. There is no text in all the Bible which gives any colour for such a supposition. Nay, it is a supposition contrary, not only to many particular texts, but to the whole tenor of Scripture. It is repugnant to the very nature of God: It is utterly beneath his majesty and wisdom, (as an eminent writer strongly expresses it,) "to play at bo-peep with his creatures." It is inconsistent both with his justice and mercy, and with the sound experience of all his children. 8. One more cause of heaviness is mentioned by many of those who are termed Mystic authors. And the notion has crept in, I know not how, even among plain people who have no acquaintance with them. I cannot better explain this, than in the words of a late writer, who relates this as her own experience: -- "I continued so happy in my Beloved, that, although I should have been forced to live a vagabond in a desert, I should have found no difficulty in it. This state had not lasted long, when, in effect, I found myself led into a desert. I found myself in a forlorn condition, altogether poor, wretched, and miserable. The proper source of this grief is, the knowledge of ourselves; by which we find that there is an extreme unlikeness between God and us. We see ourselves most opposite to him; and that our inmost soul is entirely corrupted, depraved, and full of all kind of evil and malignity, of the world and the flesh, and all sorts of abominations." -- From hence it has been inferred, that the knowledge of ourselves, without which we should perish everlastingly, must, even after we have attained justifying faith, occasion the deepest heaviness.

How few of them recommend it themselves, or are pleased with them that do! Rather, do they not continually represent it in the most odious colours, as if it were seeking "salvation by works," or seeking "to establish our own righteousness" And how readily do Antinomians of all kinds, from the smooth Moravian, to the boisterous, foul-mouthed Ranter, join the cry, with their silly, unmeaning cant of legality, and preaching the law! Therefore you are in constant danger of being wheedled, hectored, or ridiculed out of this important gospel-doctrine, either by false teachers, or false brethren, (more or less beguiled from the simplicity of the gospel,) if you are not deeply grounded therein. Let fervent prayer, then, go before, accompany, and follow what you are now about to read, that it may be written in your heart by the finger of God, so as never to be erased. 2. But what is self-denial Wherein are we to deny ourselves And whence does the necessity of this arise I answer, The will of God is the supreme, unalterable rule for every intelligent creature; equally binding every angel in heaven, and every man upon earth. Nor can it be otherwise: This is the natural, necessary result of the relation between creatures and their Creator. But if the will of God be our one rule of action in every thing, great and small, it follows, by undeniable consequence, that we are not to do our own will in anything. Here, therefore, we see at once the nature, with the ground and reason, of self-denial. We see the nature of self-denial: It is the denying or refusing to follow ours own will, from a conviction that the will of God is the only rule of action to us. And we see the reason thereof, because we are creatures; because "it is he that hath made us, and not we ourselves."

14. We see plainly then both the nature and ground of taking up our cross. It does not imply the disciplining ourselves; (as some speak;) the literally tearing our own flesh: the wearing hair-cloth, or iron-girdles, or anything else that would impair our bodily health; (although we know not what allowance God may make for those who act thus through involuntary ignorance;) but the embracing the will of God, though contrary to our own; the choosing wholesome, though bitter medicines; the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure. II. 1. I am, Secondly, to show, that it is always owing to the want either of self-denial, or taking up his cross, that any man does not throughly follow Him, is not fully a disciple of Christ. It is true, this may be partly owing, in some cases, to the want of the means of grace; of hearing the true word of God spoken with power; of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hindrance of our receiving or growing in the grace of God is always the want of denying ourselves, or taking up our cross. 2. A few instances will make this plain. A man hears the word which is able to save his soul: He is well pleased with what he hears, acknowledges the truth, and is a little affected by it; yet he remains "dead in trespasses and sins," senseless and unawakened. Why is this Because he will not part with his bosom-sin, though he now knows it is an abomination to the Lord. He came to hear, full of lust and unholy desires; and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: That is, he is still senseless and unawakened, because he will not deny himself.

6. But perhaps he has not made shipwreck of the faith: He has still a measure of the Spirit of adoption, which continues to witness with his spirit that he is a child of God. However, he is not "going on to perfection;" he is not, as once, hungering and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook. Rather he is weary and faint in his mind, and, as it were, hovering between life and death. And why is he thus, but because he hath forgotten the word of God, -- "By works is faith made perfect" He does not use all diligence in working the works of God. He does not "continue instant in prayer," private as well as public; in communicating, hearing, meditation, fasting, and religious conference. If he does not wholly neglect some of these means, at least he does not use them all with his might. Or he is not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord by doing good to men, in every kind and in every degree he can, to their souls as well as their bodies. And why does he not continue in prayer Because in time of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities, because sleep is sweet; or it is cold, or dark, or rainy. But why does he not continue in works of mercy Because he cannot feed the hungry, or clothe the naked, unless he retrench the expense of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick, or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof, in particular. He would reprove his neighbour; but sometimes shame, sometimes fear, comes between: For he may expose himself, not only to ridicule, but to heavier inconveniences too. Upon these and the like considerations, he omits one or more, if not all, works of mercy and piety. Therefore, his faith is not made perfect, neither can he grow in grace; namely, because he will not deny himself, and take up his daily cross.

7. It manifestly follows, that it is always owing to the want either of self-denial, or taking up his cross, that a man does not throughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he who is dead in sin does not awake, though the trumpet be blown; that he who begins to awake out of sleep, yet has no deep or lasting conviction; that he who is deeply and lastingly convinced of sin does not attain remission of sins; that some who have received this heavenly gift retain it not, but make shipwreck of the faith; and that others, if they do not draw back to perdition, yet are weary and faint in their mind, and do not reach the mark of the prize of the high calling of God in Christ Jesus. III. 1. How easily may we learn hence, that they know neither the Scripture nor the power of God, who directly or indirectly, in public or in private, oppose the doctrine of self-denial and the daily cross! How totally ignorant are these men of an hundred particular texts, as well as of the general tenor of the whole oracles of God! And how entirely unacquainted must they be with true, genuine, Christian experience; -- of the manner wherein the Holy Spirit ever did, and does at this day, work in the souls of men! They may talk, indeed, very loudly and confidently, (a natural fruit of ignorance,) as though they were the only men who understood either the word of God, or the experience of his children. but their words are, in every sense, vain words; they are weighed in the balance, and found wanting.

I. 1. First, "If thy brother shall sin against thee, go and tell him of his fault, between thee and him alone." The most literal way of following this first rule, where it is practicable, is the best: Therefore, if thou seest with thine own eyes a brother, a fellow Christian, commit undeniable sin, or hearest it with thine own ears, so that it is impossible for thee to doubt the fact, then thy part is plain: Take the very first opportunity of going to him; and, if thou canst have access, "tell him of his fault between thee and him alone." Indeed, great care is to be taken that this is done in a right spirit, and in a right manner. The success of a reproof greatly depends on the spirit wherein it is given. Be not, therefore, wanting in earnest prayer to God, that it may be given in a lowly spirit; with a deep, piercing conviction, that it is God alone who maketh thee to differ; and that if any good be done by what is now spoken, God doeth it himself. Pray that he would guard thy heart, enlighten thy mind, and direct thy tongue to such words as he may please to bless. See that thou speak in a meek as well as a lowly spirit; for the wrath of man worketh not the righteousness of God." If he be "overtaken in a fault," he can no otherwise be restored, than "in the spirit of meekness." If he opposes the truth, yet he cannot be brought to the knowledge thereof, but by gentleness. Still speak in a spirit of tender love, "which many waters cannot quench." If love is not conquered, it conquers all things. Who can tell the force of love Love can bow down the stubborn neck, The stone to flesh convert; Soften, and melt, and pierce and break An adamantine heart. Confirm, then, your love toward him, and you will thereby "heap coals of fire upon his head."

2. Here, also, let it be observed, that this, and no other, is the third step which we are to take; and that we are to take it in its order after the other two; not before the second, much less the first, unless in some very particular circumstance. Indeed, in one case, the second step may coincide with this: They may be, in a manner, one and the same. The elder or elders of the church may be so connected with the offending brother, that they may set aside the necessity, and supply the place, of the one or two witnesses; so that it may suffice to tell it to them, after you have told it to your brother, "between you and him alone." 3. When you have done this, you have delivered your own soul. "If he will not hear the church," if he persist in his sin, "let him be to thee as an heathen man and a publican." You are under no obligation to think of him any more; only when you commend him to God in prayer. You need not speak of him any more, but leave him to his own Master. Indeed, you still owe to him, as to all other heathens, earnest, tender goodwill. You owe him courtesy, and, as occasion offers, all the offices of humanity. But have no friendship, no familiarity with him; no other intercourse than with an open Heathen.

5. O that all you who bear the reproach of Christ, who are in derision called Methodists, would set an example to the Christian world, so called, at least in this one instance! Put ye away evil-speaking, talebearing, whispering: Let none of them proceed out of your mouth! See that you "speak evil of no man;" of the absent, nothing but good. If ye must be distinguished, whether ye will or no, let this be the distinguishing mark of a Methodist: "He censures no man behind his back: By this fruit ye may know him." What a blessed effect of this self-denial should we quickly feel in our hearts! How would our "peace flow as a river," when we thus "followed peace with all men!" How would the love of God abound in our own souls, while we thus confirmed our love to our brethren! And what an effect would it have on all that were united together in the name of the Lord Jesus! How would brotherly love continually increase, when this grand hindrance of it was removed! All the members of Christ's mystical body would then naturally care for each other. "If one member suffered, all would suffer with it; if one was honored, all would rejoice with it;" and everyone would love his brother "with a pure heart fervently." Nor is this all: But what an effect might this have, even on the wild unthinking world! How soon would they descry in us, what they could not find among all the thousands of their brethren, and cry (as Julian the Apostate to his heathen courtiers,) "See how these Christians love one another!" By this chiefly would God convince the world, and prepare them also for His kingdom; as we may easily learn from those remarkable words in our Lord's last, solemn prayer: "I pray for them who will believe in me, that they all may be one, as thou, Father, art in me, and I in thee; that the world may believe that thou hast sent me!" [John 17:21] The Lord hasten the time! The Lord enable us thus to love one another, not only "in word and in tongue, but in deed and in truth," even as Christ hath loved us.

3. The directions which God has given us, touching the use of our worldly substance, may be comprised in the following particulars. If you desire to be a faithful and a wise steward, out of that portion of your Lord's goods which he has for the present lodged in your hands, but with the right of resuming whenever it pleases him, First, provide things needful for yourself; food to eat, raiment to put on, whatever nature moderately requires for preserving the body in health and strength. Secondly, provide these for your wife, your children, your servants, or any others who pertain to your household. If when this is done there be an overplus left, then "do good to them that are of the household of faith." If there be an overplus still, "as you have opportunity, do good unto all men." In so doing, you give all you can; nay, in a sound sense, all you have: For all that is laid out in this manner is really given to God. You "render unto God the things that are God's," not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household. 4. If, then, a doubt should at any time arise in your mind concerning what you are going to expend, either on yourself or any part of your family, you have an easy way to remove it. Calmly and seriously inquire, "(1.) In expending this, am I acting according to my character Am I acting herein, not as a proprietor, but as a steward of my Lord's goods (2.) Am I doing this in obedience to his Word In what Scripture does he require me so to do (3.) Can I offer up this action, this expense, as a sacrifice to God through Jesus Christ (4.) Have I reason to believe that for this very work I shall have a reward at the resurrection of the just" You will seldom need anything more to remove any doubt which arises on this head; but by this four-fold consideration you will receive clear light as to the way wherein you should go.

5. If any doubt still remain, you may farther examine yourself by prayer according to those heads of inquiry. Try whether you can say to the Searcher of hearts, your conscience not condemning you, "Lord, thou seest I am going to expend this sum on that food, apparel, furniture. And thou knowest, I act herein with a single eye as a steward of thy goods, expending this portion of them thus in pursuance of the design thou hadst in entrusting me with them. Thou knowest I do this in obedience to the Lord, as thou commandest, and because thou commandest it. Let this, I beseech thee, be an holy sacrifice, acceptable through Jesus Christ! And give me a witness in myself that for this labour of love I shall have a recompense when thou rewardest every man according to his works." Now if your conscience bear you witness in the Holy Ghost that this prayer is well-pleasing to God, then have you no reason to doubt but that expense is right and good, and such as will never make you ashamed.

8. But still, our souls, being incorruptible and immortal, of a nature "little lower than the angels" (even if we are to understand that phrase of our original nature, which may well admit of a doubt,) when our bodies are mouldered into earth, will remain with all their faculties. Our memory, our understanding, will be so far from being destroyed, yea, or impaired, by the dissolution of the body, that, on the contrary, we have reason to believe, they will be inconceivably strengthened. Have we not the clearest reason to believe, that they will then be wholly freed from those defects which now naturally result from the union of the soul with the corruptible body It is highly probable, that, from the time these are disunited, our memory will let nothing slip; yea, that it will faithfully exhibit everything to our view which was ever committed to it. It is true, that the invisible world is, in Scripture, termed "the land of forgetfulness;" or, as it is still more strongly expressed in the old translation, "the land where all things are forgotten." They are forgotten; but by whom Not by the inhabitants of that land, but by the inhabitants of the earth. It is with regard to them that the unseen world is "the land of forgetfulness." All things therein are too frequently forgotten by these; but not by disembodied spirits. From the time they have put off the earthly tabernacle, we can hardly think they forget anything. 9. In like manner, the understanding will, doubtless, be freed from the defects that are now inseparable from it. For many ages it has been an unquestioned maxim, humanum est errare et nescire; -- ignorance and mistake are inseparable from human nature. But the whole of this assertion is only true with regard to living men; and holds no longer than while "the corruptible body presses down the soul." Ignorance, indeed, belongs to every finite understanding (seeing there is none beside God that knoweth all things;) but not mistake: When the body is laid aside, this also is laid aside, for ever.

III. 1. It now remains, that, being no longer stewards, we give an account of our stewardship. Some have imagined, this is to be done immediately after death, as soon as we enter into the world of spirits. Nay, the Church of Rome does absolutely assert this; yea, makes it an article of faith. And thus much we may allow, the moment a soul drops the body, and stands naked before God, it cannot but know what its portion will be to all eternity. It will have full in its view, either everlasting joy, or everlasting torment; as it is no longer possible to be deceived in the judgment which we pass upon ourselves. But the Scripture gives us no reason to believe, that God will then sit in judgment upon us. There is no passage in all the oracles of God which affirms any such thing. That which has been frequently alleged for this purpose seems rather to prove the contrary; namely (Heb. 9:27,) "It is appointed for men once to die, and after this the judgment:" For, in all reason, the word "once" is here to be applied to judgment as well as death. So that the fair inference to be drawn from this very text is, not that there are two judgments, a particular and a general; but that we are to be judged, as well as to die, once only: Not once immediately after death, and again after the general resurrection; but then only "when the Son of man shall come in His glory, and all His holy angels with Him." The imagination therefore of one judgment at death, and another at the end of the world, can have no place with those who make the written Word of God the whole and sole standard of their faith.

2. The time then when we are to give this account is, when the "great white throne comes down from heaven, and he that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." It is then "the dead, small and great, will stand before God; and the books will be opened:" -- The book of Scripture, to them who were entrusted therewith; the book of conscience to all mankind. The "book of remembrance," likewise (to use another scriptural expression,) which had been writing from the foundation of the world, will then be laid open to the view of all the children of men. Before all these, even the whole human race, before the devil and his angels, before an innumerable company of holy angels, and before God the Judge of all, thou wilt appear, without any shelter or covering, without any possibility of disguise, to give a particular account of the manner wherein thou hast employed all thy Lord's goods!

6. It is a society of the same nature which has been lately formed. I purpose to show, First, the nature of their design, and the steps they have hitherto taken: Secondly, the excellency of it; with the various objections which have been raised against it: Thirdly, what manner of men they ought to be who engage in such a design: And, Fourthly, with what spirit, and in what manner, they should proceed in the prosecution of it. I shall conclude with an application both to them, and to all that fear God. I. 1. I am, First, to show the nature of their design, and the steps they have hitherto taken. It was on a Lord's Day, in August, 1757, that, in a small company who were met for prayer and religious conversation, mention was made of the gross and open profanation of that sacred day, by persons buying and selling, keeping open shop, tippling in alehouses, and standing or sitting in the streets, roads, or fields, vending their wares as on common days; especially in Moorfields, which was then full of them every Sunday, from one end to the other. It was considered, what method could be taken to redress these grievances; and it was agreed, that six of them should, in the morning, wait upon Sir John Fielding for instruction. They did so: He approved of the design, and directed them how to carry it into execution. 2. They first delivered petitions to the Right Honourable the Lord Mayor, and the Court of Aldermen; to the Justices sitting at Hick's Hall; and those in Westminster; and they received from all these honourable benches much encouragement to proceed. 3. It was next judged proper to signify their design to many persons of eminent rank, and to the body of the Clergy, as well as the Ministers of other denominations, belonging to the several churches and meetings in and about the cities of London and Westminster; and they had the satisfaction to meet with a hearty consent and universal approbation from them.

2. But the spirit with which everything is to be done regards the temper as well as the motive. And this is no other than that which has been described above. For the same courage, patience, steadiness, which qualify a man for the work, are to be exercised therein. Above all let him "take the shield of faith:" This will quench a thousand fiery darts. Let him exert all the faith which God has given him, in every trying hour. And let all his doings be done in love: Never let this be wrested from him. Neither must many waters quench this love, nor the floods of ingratitude drown it. Let, likewise, that lowly mind be in him, which was also in Christ Jesus; yea, and let him "be clothed with humility," filling his heart, and adorning his whole behaviour. At the same time, let him "put on bowels of mercies, gentleness, longsuffering;" avoiding the least appearance of malice, bitterness, anger, or resentment; knowing it is our calling, not to be "overcome of evil, but to overcome evil with good." In order to preserve this humble, gentle love, it is needful to do all things with recollection of spirit; watching against all hurry, or dissipation of thought, as well as against pride, wrath, or surliness. But this can be no otherwise preserved than by "continuing instant in prayer," both before and after he comes into the field, and during the whole action; and by doing all in the spirit of sacrifice, offering all to God, through the Son of his love. 3. As to the outward manner of acting, a general rule is, Let it be expressive of these inward tempers. But to be more particular: (1.) Let every man beware not to "do evil that good may come." Therefore, "putting away all lying, let every man speak the truth to his neighbour." Use no fraud or guile, either in order to detect or to punish any man, but "by simplicity and godly sincerity" "commend yourself to men's consciences in the sight of God." It is probable that, by your adhering to these rules, fewer offenders will be convicted; but so much the more will the blessing of God accompany the whole undertaking.

5. As to the manner of acting and speaking, I advise you to do it with all innocence and simplicity, prudence and seriousness. Add to these, all possible calmness and mildness; nay, all the tenderness which the case will bear. You are not to behave as butchers or hangmen; but as surgeons rather, who put the patient to no more pain than is necessary in order to the cure. For this purpose, each of you, likewise, has need of "a lady's hand with a lion's heart." So shall many, even of them you are constrained to punish, "glorify God in the day of visitation." 6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (though you knew it not) "even to fight against God," do not, on any account, reason, or pretence whatsoever, either directly or indirectly, oppose or hinder so merciful a design, and one so conducive to his glory. But this is not all: If you are lovers of mankind, if you long to lessen the sins and miseries of your fellow-creatures, can you satisfy yourselves, can you be clear before God, by barely not opposing it Are not you also bound by the most sacred ties, "as you have opportunity to do good to all men" And is not here an opportunity of doing good to many, even good of the highest kind In the name of God, then, embrace the opportunity! Assist in doing this good, if no otherwise, yet by your earnest prayers for them who are immediately employed therein. Assist them, according to your ability, to defray the expense which necessarily attends it, and which, without the assistance of charitable persons, would be a burden they could not bear. Assist them, if you can without inconvenience, by quarterly or yearly subscriptions. At least, assist them now; use the present hour, doing what God puts into your heart. Let it not be said that you saw your brethren laboring for God, and would not help them with one of your fingers. In this way, however, "come to the help of the Lord, to the help of the Lord against the mighty!"

2. By them he was convinced that we "must be born again," or outward religion will profit us nothing. He joined with them in fasting on Wednesdays and Fridays; in visiting the sick and the prisoners; and in gathering up the very fragments of time, that no moment might be lost: and he changed the course of his studies; reading chiefly such books as entered into the heart of religion, and led directly to an experimental knowledge of Jesus Christ, and Him crucified. 3. He was soon tried as with fire. Not only his reputation was lost, and some of his dearest friends forsook him; but he was exercised with inward trials, and those of the severest kind. Many nights he lay sleepless upon his bed; many days, prostrate on the ground. But after he had groaned several months under "the spirit of bondage," God was pleased to remove the heavy load, by giving him "the Spirit of adoption;" enabling him through a living faith, to lay hold on "the Son of His Love." 4. However, it was thought needful, for the recovery of his health, which was much impaired, that he should go into the country. He accordingly went to Gloucester, where God enabled him to awaken several young persons. These soon formed themselves into a little society, and were some of the first-fruits of his labor. Shortly after, he began to read, twice or thrice a week, to some poor people in the town; and every day to read to and pray with the prisoners in the county jail. 5. Being now about twenty-one years of age, he was solicited to enter into holy orders. Of this he was greatly afraid, being deeply sensible of his own insufficiency. But the Bishop himself sending for him, and telling him, "Though I had purposed to ordain none under three-and-twenty, yet I will ordain you whenever you come" -- and several other providential circumstances concurring -- he submitted, and was ordained on Trinity Sunday, 1736. The next Sunday he preached to a crowded auditory, in the church wherein he was baptized. The week following he returned to Oxford, and took his Bachelor's degree: and he was now fully employed; the care of the prisoners and the poor lying chiefly on him.

6. But it was not long before he was invited to London, to serve the cure of a friend going into the country. He continued there two months, lodging in the Tower, reading prayers in the chapel twice a week, catechizing and preaching once, beside visiting the soldiers in the barracks and the infirmary. He also read prayers every evening at Wapping chapel, and preached at Ludgate prison every Tuesday. While he was here, letters came from his friends in Georgia, which made him long to go and help them: but not seeing his call clear, at the appointed time he returned to his little charge at Oxford, where several youths met daily at his room, to build up each other in their most holy faith. 7. But he was quickly called from hence again, to supply the cure of Dummer, in Hampshire. Here he read prayers twice a day; early in the morning, and in the evening after the people came from work. He also daily catechized the children, and visited from house to house. He now divided the day into three parts, allotting eight hours for sleep and meals, eight for study and retirement, and eight for reading prayers, catechizing, and visiting the people. Is there a more excellent way for a servant of Christ and His Church If not, who will "go and do likewise" 8. Yet his mind still ran on going abroad; and being now fully convinced he was called of God thereto, he set all things in order, and, in January, 1737, went down to take leave of his friends in Gloucester. It was in this journey that God began to bless his ministry in an uncommon manner. Wherever he preached, amazing multitudes of hearers flocked together, in Gloucester, in Stonehouse, in Bath, in Bristol; so that the heat of the churches was scarce supportable: and the impressions made on the minds of many were no less extraordinary. After his return to London, while he was detained by General Oglethorpe, from week to week, and from month to month, it pleased God to bless his word still more. And he was indefatigable in his labor: generally on Sunday he preached four times, to exceeding large auditories; beside reading prayers twice or thrice, and walking to and fro often ten or twelve miles.

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!

8. If it be inquired what was the foundation of this integrity, or of his sincerity, courage, patience, and every other valuable and amiable quality; it is easy to give the answer. It was not the excellence of his natural temper, not the strength of his understanding; it was not the force of education; no, nor the advice of his friends: it was no other than faith in a bleeding Lord; "faith of the operation of God." It was "a lively hope of an inheritance incorruptible, undefiled, and that fadeth not away." It was "the love of God shed abroad in his heart by the Holy Ghost which was given unto him," filling his soul with tender, disinterested love to every child of man. From this source arose that torrent of eloquence which frequently bore down all before it; from this, that astonishing force of persuasion which the most hardened sinners could not resist. This it was which often made his "head as waters, and his eyes a fountain of tears." This it was which enabled him to pour out his soul in prayer, in a manner peculiar to himself, with such fullness and ease united together, with such strength and variety both of sentiment and expression. 9. I may close this head with observing what an honor it pleased God to put upon His faithful servant, by allowing him to declare His everlasting gospel in so many various countries, to such numbers of people, and with so great an effect on so many of their precious souls! Have we read or heard of any person since the Apostles, who testified the gospel of the grace of God through so widely extended a space, through so large a part of the habitable world Have we read or heard of any person who called so many thousands, so many myriads, of sinners to repentance Above all, have we read or heard of any who has been a blessed instrument in His hand of bringing so many sinners from "darkness to light, and from the power of Satan unto God" It is true, were we to talk thus to the gay world, we should be judged to speak as barbarians. But you understand the language of the country to which you are going, and whither our dear friend is gone a little before us.

7. Is there any other fruit of the grace of God with which he was eminently endowed, and the want of which among the children of God he frequently and passionately lamented There is one, that is, catholic love; that sincere and tender affection which is due to all those who, we have reason to believe, are children of God by faith; in other words, all those, in every persuasion, who "fear God and work righteousness." He longed to see all who had "tasted of the good word," of a true catholic spirit; a word little understood, and still less experienced, by many who have it frequently in their mouth. Who is he that answers this character Who is the man of a catholic spirit One who loves as friends, as brethren in the Lord, as joint partakers of the present kingdom of heaven, and fellow heirs of His eternal kingdom, all, of whatever opinion, mode of worship, or congregation, who believe in the Lord Jesus; who love God and man; who, rejoicing to please and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is a man of a truly catholic spirit, who bears all these continually upon his heart; who, having an unspeakable tenderness for their persons, and an earnest desire of their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labors, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power, in all things, spiritual and temporal; he is ready to "spend and be spent" for them; yea, "to lay down his life for his brethren."

In condescending love, Thy ceaseless prayer He heard; And bade thee suddenly remove To thy complete reward: Ready to bring the peace, Thy beauteous feet were shod, When mercy sign'd thy soul's release, And caught thee up to God. 3 With saints enthroned on high, Thou dost thy Lord proclaim, And still To God salvation cry, Salvation to the Lamb! O happy, happy soul! In ecstasies of praise, Long as eternal ages roll, Thou seest thy Saviour's face! 4 Redeem'd from earth and pain, Ah! when shall we ascend, And all in Jesu's presence reign With our translated friend Come, Lord, and quickly come! And, when in Thee complete, Receive Thy longing servants home, To triumph at Thy feet! [Sugden's edition includes the additions in square brackets within the text.] Sugden's introduction:

On Eternity "From everlasting to everlasting thou art God." Psalm 90:2 1. I would fain speak of that awful subject, -- eternity. But how can we grasp it in our thought It is so vast, that the narrow mind of man is utterly unable to comprehend it. But does it not bear some affinity to another incomprehensible thing, -- immensity May not space, though an unsubstantial thing, be compared with another unsubstantial thing, -- duration But what is immensity It is boundless space. And what is eternity It is boundless duration. 2. Eternity has generally been considered as divisible into two parts; which have been termed eternity a parte ante, and eternity a parte post, -- that is, in plain English, that eternity which is past, and that eternity which is to come. And does there not seem to be an intimation of this distinction in the text "Thou art God from everlasting:" -- Here is an expression of that eternity which is past: "To everlasting:" -- Here is an expression of that eternity which is to come. Perhaps, indeed, some may think it is not strictly proper to say, there is an eternity that is past. But the meaning is easily understood: We mean thereby duration which had no beginning; as by eternity to come, we mean that duration which will have no end. 3. It is God alone who (to use the exalted language of Scripture) "inhabiteth eternity," in both these senses. The great Creator alone (not any of his creatures) is "from everlasting to everlasting:" His duration alone, as it had no beginning, so it cannot have any end. On this consideration it is, that one speaks thus, in addressing Immanuel, God with us: -- Hail, God the Son, with glory crown'd Ere time began to be; Throned with thy Sire through half the round Of wide eternity! And again: -- Hail, God the Son, with glory crown'd Ere time shall cease to be; Throned with the Father through the round Of whole eternity!

He adorned it with flowers of every hue, and with shrubs and trees of every kind. And every part was fertile as well as beautiful; it was no way deformed by rough or ragged rocks; it did not shock the view with horrid precipices, huge chasms, or dreary caverns; with deep, impassable morasses, or deserts of barren sand. But we have not any authority to say, with some learned and ingenious authors, that there were no mountains on the original earth, no unevenness on its surface. It is not easy to reconcile this hypothesis with those words of Moses: "The waters prevailed; and all the high hills that were under the whole heaven were covered. Fifteen cubits upward" above the highest "did the waters prevail; and the mountains were covered." (Gen. 7:19, 20.) We have no reason to believe that these mountains were produced by the deluge itself: Not the least intimation of this is given: Therefore, we cannot doubt but they existed before it. -- Indeed, they answered many excellent purposes, besides greatly increasing the beauty of the creation, by a variety of prospects, which had been totally lost had the earth been one extended plain. Yet we need not suppose their sides were abrupt, or difficult of ascent. It is highly probable that they rose and fell by almost insensible degrees. 3. As to the internal parts of the earth, even to this day, we have scarce any knowledge of them. Many have supposed the centre of the globe to be surrounded with an abyss of fire. Many others have imagined it to be encompassed with an abyss of water; which they supposed to be termed in Scripture, "the great deep;" (Gen. 7:11;) all the fountains of which were broken up, in order to the General Deluge. But, however this was, we are sure all things were disposed therein with the most perfect order and harmony. Hence there were no agitations within the bowels of the globe, no violent convulsions, no concussions of the earth, no earthquakes; but all was unmoved as the pillars of heaven! There were then no such things as eruptions of fire; there were no volcanoes, or burning mountains. Neither Vesuvius, Etna, or Hecla, if they had any being, then poured out smoke and flame, but were covered with a verdant mantle from the top to the bottom.

On Predestination "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son: -- Whom he did predestinate, them he also called. And whom he called, them he also justified: and whom he justified, them he also glorified." Romans 8:29, 30. Our beloved brother Paul," says St. Peter, "according to the wisdom given unto him hath written unto you; as also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction." (2 Peter 3:15, 16) 2. It is not improbable, that among those things spoken by St. Paul, which are hard to be understood, the Apostle Peter might place what he speaks on this subject in the eighth and ninth chapters of his epistle to the Romans. And it is certain not only the unlearned, but many of the most learned men in the world, and not the "unstable" only, but many who seemed to be well established in the truths of the gospel, have for several centuries, "wrested" these passages "to their own destruction." 3. "Hard to be understood" we may well allow them to be, when we consider how men of the strongest understanding, improved by all the advantages of education, have continually differed in judgment concerning them. And this very consideration, that there is so wide a difference upon the head between men of the greatest learning, sense, and piety, one might imagine would make all who now speak upon the subject exceedingly wary and self-diffident. But I know not how it is, that just the reverse is observed in every part of the Christian world. No writers upon earth appear more positive than those who write on this difficult subject. Nay, the same men, who, writing upon any other subject, are remarkably modest and humble, on this alone lay aside all self-distrust, And speak ex cathedraa infallible.

2. But how are these Scriptures reconcilable to the present state of things How are they consistent with what we daily see round about us, in every part of the creation If the Creator and Father of every living thing is rich in mercy towards all; if he does not overlook or despise any of the works of his own hands; if he wills even the meanest of them to be happy, according to their degree; how comes it to pass, that such a complication of evils oppresses, yea, overwhelms them How is it that misery of all kinds overspreads the face of the earth This is a question which has puzzled the wisest philosophers in all ages: And it cannot be answered without having recourse to the oracles of God. But, taking these for our guide we may inquire, I. What was the original state of the brute creation II. In what state is it at present And, III. In what state will it be at the manifestation of the children of God

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

30. Is not this the falling away or apostasy from God, foretold by St. Paul in his Second Epistle to the Thessalonians (2 Thess. 2:3.) Indeed, I would not dare to say, with George Fox, that this apostasy was universal; that there never were any real Christians in the world, from the days of the Apostles till his time. But we may boldly say, that wherever Christianity has spread, the apostasy has spread also; insomuch that, although there are now, and always have been, individuals who were real Christians; yet the whole world never did, nor can at this day, show a Christian country or city. 31. I would now refer it to every man of reflection, who believes the Scriptures to be of God, whether this general apostasy does not imply the necessity of a general reformation Without allowing this, how can we possibly justify either the wisdom or goodness of God According to Scripture, the Christian religion was designed for "the healing of the nations;" for the saving from sin by means of the Second Adam, all that were "constituted sinners" by the first. But it does not answer this end: It never did; unless for a short time at Jerusalem. What can we say, but that if it has not yet, it surely will answer it The time is coming, when not only "all Israel shall be saved," but "the fullness of the Gentiles will come in." The time cometh, when "violence shall no more be heard in the earth, wasting or destruction within our borders;" but every city shall call her "walls Salvation, and her gates Praise;" when the people, saith the Lord, "shall be all righteous, they shall inherit the land for ever; the branch of my planting, the work of my hands, that I may be glorified." (Isa. 60:18, 21.)

2. How the Son of God was manifested to our first parents in paradise it is not easy to determine. It is generally, and not improbably, supposed that he appeared to them in the form of a man, and conversed with them face to face. Not that I can at all believe the ingenious dream of Dr. Watts concerning "the glorious humanity of Christ," which he supposes to have existed before the world began, and to have been endued with I know not what astonishing powers. Nay, I look upon this to be an exceeding dangerous, yea, mischievous hypothesis; as it quite excludes the force of very many scriptures which have been hitherto thought to prove the Godhead of the Son. And I am afraid it was the grand means of turning that great man aside from the faith once delivered to the saints; -- that is, if he was turned aside; if that beautiful soliloquy be genuine which is printed among his Posthumous Works, wherein he so earnestly beseeches the Son of God not to be displeased because he cannot believe him to be co-equal and co-eternal with the Father. 3. May we not reasonably believe it was by similar appearances that He was manifested, in succeeding ages, to Enoch, while he "walked with God;" to Noah, before and after the deluge; to Abraham, Isaac, and Jacob, on various occasions; and, to mention no more, to Moses This seems to be the natural meaning of the word: "My servant Moses is faithful in all my house. -- With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Jehovah shall he behold;" namely, the Son of God. 4. But all these were only types of his grand manifestation. It was in the fulness of time (in just the middle age of the world, as a great man largely proves) that God "brought his first-begotten into the world, made of a woman," by the power of the Highest overshadowing her. He was afterwards manifested to the shepherds; to devout Simeon; to Anna, the Prophetess; and to "all that waited for redemption in Jerusalem."

20. Then shall be fully accomplished to the house of Israel, the spiritual Israel, of whatever people or nation, that gracious promise, "I will put my laws in their minds, and write them in their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Then shall "the times of" universal "refreshment come from the presence of the Lord." The grand "Pentecost" shall "fully come," and "devout men in every nation under heaven," however distant in place from each other, shall "all be filled with the Holy Ghost;" and they will "continue steadfast in the Apostles' doctrine, and in the fellowship, and in the breaking of bread, and in prayers;" they will "eat their meat," and do all that they have to do, "with gladness and singleness of heart. Great grace will be upon them all;" and they will be "all of one heart and of one soul." The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: "None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need." All their desires, meantime, and passions, and tempers will be cast in one mould; while all are doing the will of God on earth, as it is done in heaven.

The New Creation Behold, I make all things new. Rev. 21:5. 1. What a strange scene is here opened to our view! How remote from all our natural apprehensions! Not a glimpse of what is here revealed was ever seen in the heathen world. Not only the modern, barbarous, uncivilized Heathens have not the least conception of it; but it was equally unknown to the refined, polished Heathens of ancient Greece and Rome. And it is almost as little thought of or understood by the generality of Christians: I mean, not barely those that are nominally such, that have the form of godliness without the power; but even those that in a measure fear God, and study to work righteousness. 2. It must be allowed that after all the researches we can make, still our knowledge of the great truth which is delivered to us in these words is exceedingly short and imperfect. As this is a point of mere revelation, beyond the reach of all our natural faculties, we cannot penetrate far into it, nor form any adequate conception of it. But it may be an encouragement to those who have in any degree tasted of the powers of the world to come to go as far as we can go, interpreting Scripture by Scripture, according to the analogy of faith. 3. The Apostle, caught up in the visions of God, tells us in the first verse of the chapter, "I saw a new heaven and a new earth;" and adds, (Rev. 21:5,) "He that sat upon the throne said," (I believe the only words which he is said to utter throughout the whole book,) "Behold, I make all things new."

4. Very many commentators entertain a strange opinion that this relates only to the present state of things, and gravely tell us that the words are to be referred to the flourishing state of the Church, which commenced after the heathen persecutions. Nay, some of them have discovered that all which the Apostle speaks concerning the "new heaven and the new earth" was fulfilled when Constantine the Great poured in riches and honours upon the Christians. What a miserable way is this of making void the whole counsel of God, with regard to all that grand chain of events, in reference to his Church, yea, and to all mankind, from the time that John was in Patmos unto the end of the world! Nay, the line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more. For, 5. Thus saith the Creator and Governor of the universe: "Behold, I make all things new;" -- all which are included in that expression of the Apostle, "A new heaven and a new earth." A new heaven: the original word in Genesis (Gen. 1) is in the plural number. And indeed this is the constant language of Scripture -- not heaven, but heavens. Accordingly, the ancient Jewish writers are accustomed to reckon three heavens; in conformity to which, the Apostle Paul speaks of his being "caught up into the third heaven." It is this, the third heaven, which is usually supposed to be the more immediate residence of God; so far as any residence can be ascribed to his omnipresent Spirit, who pervades and fills the whole universe. It is here (if we speak after the manner of men) that the Lord sitteth upon his throne, surrounded by angels and archangels, and by all his flaming ministers.

13. But it seems, a greater change will be wrought in the earth, than even in the air and water. Not that I can believe that wonderful discovery of Jacob Behmen, which many so eagerly contend for; that the earth itself with all its furniture and inhabitants, will then be transparent as glass. There does not seem to be the least foundation for this, either in Scripture or reason. Surely not in Scripture: I know not one text in the Old or New Testament which affirms any such thing. Certainly it cannot be inferred from that text in the Revelation: (Rev. 4:6:), "And before the throne there was a sea of glass, like unto crystal." And yet, if I mistake not, this is the chief, if not the only Scripture which has been urged in favour of this opinion! Neither can I conceive that it has any foundation in reason. It has indeed been warmly alleged, that all things would be far more beautiful if they were quite transparent. But I cannot apprehend this: Yea, I apprehend quite the contrary. Suppose every part of a human body were made transparent as crystal, would it appear more beautiful than it does now Nay, rather it would shock us above measure. The surface of the body, and in particular "the human face divine," is undoubtedly one of the most beautiful objects that can be found under heaven; but could you look through the rosy cheek, the smooth, fair forehead, or the rising bosom, and distinctly see all that lies within, you would turn away from it with loathing and horror! 14. Let us next take a view of those changes which we may reasonably suppose will then take place in the earth. It will no more be bound up with intense cold, nor parched up with extreme heat; but will have such a temperature as will be most conducive to its fruitfulness. If, in order to punish its inhabitants, God did of old Bid his angels turn askance This oblique lobe, thereby occasioning violent cold on one part, and violent heat on the other; he will, undoubtedly, then order them to restore it to its original position: So that there will be a final end, on the one hand, of the burning heat which makes some parts of it scarce habitable; and, on the other of

II. 1. Let us, in the Second place, consider, Who are those that we are called to reprove It is the more needful to consider this, because it is affirmed by many serious persons, that there are some sinners whom the Scripture itself forbids us to reprove. This sense has been put on that solemn caution of our Lord, in his Sermon on the Mount: "Cast not your pearls before swine, lest they trample them under foot, and turn again and rend you." But the plain meaning of these words is, Do not offer the pearls, the sublime doctrines or mysteries of the Gospel, to those whom you know to be brutish men, immersed in sins, and having no fear of God before their eyes. This would expose those precious jewels to contempt, and yourselves to injurious treatment. But even those whom we know to be, in our Lord's sense, dogs and swine, if we saw them do, or heard them speak, what they themselves know to be evil, we ought in any wise to reprove them; else we "hate our brother in our heart." 2. The persons intended by "our neighbour" are, every child of man, everyone that breathes the vital air, all that have souls to be saved. And if we refrain from performing this office of love to any, because they are sinners above other men, they may persist in their iniquity, but their blood will God require at our hands. 3. How striking is Mr. Baxter's reflection on this head, in his "Saints' Everlasting Rest! "Suppose thou wert to meet one in the lower world, to whom thou hadst denied this of fice of love, when ye were both together under the sun; what answer couldst thou make to his upbraiding `At such a time and place, while we were under the sun, God delivered me into thy hands. I then did not know the way of salvation, but was seeking death in the error of my life; and therein thou sufferedst me to remain, without once endeavouring to awake me out of sleep! Hadst thou imparted to me thy knowledge, and warned me to flee from the wrath to come, neither I nor thou need ever have come into this place of torment.'"

3. Meantime the greatest care must be taken that you speak in the spirit of humility. Beware that you do not think of yourself more highly than you ought to think. If you think too highly of yourself, you can scarce avoid despising your brother. And if you show, or even feel, the least contempt of those whom you reprove, it will blast your whole work, and occasion you to lose all you labour. In order to prevent the very appearance of pride, it will be often needful to be explicit on the head; to disclaim all preferring yourself before him; and at the very time you reprove that which is evil, to own and bless God for that which is good in him. 4. Great care must be taken, in the Third place, to speak in the spirit of meekness, as well as lowliness. The Apostle assures us that "the wrath of men worketh not the righteousness of God." Anger, though it be adorned with the name of zeal, begets anger; not love or holiness. We should therefore avoid, with all possible care, the very appearance of it. Let there be no trace of it, either in the eyes, the gesture, or the tone of voice; but let all of these concur in manifesting a loving, humble, and dispassionate spirit. 5. But all this time, see that you do not trust in yourself. Put no confidence in your own wisdom, or address, or abilities of any kind. For the success of all you speak or do, trust not in yourself, but in the great Author of every good and perfect gift. Therefore, while you are speaking, continually lift up your heart to him that worketh all in all. And whatsoever is spoken in the spirit of prayer, will not fall to the ground.

6. So much for the spirit wherewith you should speak when you reprove your neighbour. I now proceed to the outward manner. It has been frequently found that the prefacing a reproof with a frank profession of good-will has caused what was spoken to sink deep into the heart. This will generally have a far better effect, than that grand fashionable engine, -- flattery, by means of which the men of the world have often done surprising things. But the very same things, yea, far greater, have much oftener been effected by a plain and artless declaration of disinterested love. When you feel God has kindled this flame in your heart, hide it not; give it full vent! It will pierce like lightning. The stout, the hard-hearted, will melt before you, and know that God is with you of a truth. 7. Although it is certain that the main point in reproving is, to do it with a right spirit, yet it must also be allowed, there are several little circumstances with regard to the outward manner, which are by no means without their use, and therefore are not to be despised. One of these is, whenever you reprove, do it with great seriousness; so that as you really are in earnest, you may likewise appear so to be. A ludicrous reproof makes little impression, and is soon forgot; besides, that many times is taken ill, as if you ridiculed the person you reprove. And indeed those who are not accustomed to make jests, do not take it well to be jested upon. One means of giving a serious air to what you speak, is, as often as may be, to use the very words of Scripture. Frequently we find the word of God, even in a private conversation, has a peculiar energy; and the sinner, when he expects it least, feels it "sharper than a two-edged sword." 8. Yet there are some exceptions to this general rule of reproving seriously. There are some exempt cases, wherein, as a good judge of human nature observes, Ridiculum acri fortius --

6. St. John assigns this very reason for the Jews not understanding the things of God; namely, that in consequence of their preceding sins, and wilful rejecting the light, God had now delivered them up to Satan, who blinded them past recovery. Over and over, when they might have seen, they would not; they shut their eyes against the light: And now they can not see, God having given them up to an undiscerning mind : Therefore they do not believe, because that Isaiah said, (that is, because of the reason given in that saying of Isaiah,) "He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." The plain meaning is, not that God did this by his own immediate power; it would be flat blasphemy to say, that God, in this sense, hardens any man; but his Spirit strives with them no longer, and then Satan hardens them effectually. 7. And as it was with them in ancient times, so it is with the present generation. Thousands of those who bear the name of Christ are now given up to an undiscerning mind. The god of this world hath so blinded their eyes, that the light cannot shine upon them; so that they can no more discern the signs of the times, than the Pharisees and Sadducees could of old. A wonderful instance of this spiritual blindness, this total inability to discern the signs of the times mentioned in Scripture, is given us in the very celebrated work of a late eminent writer; who supposes, the New Jerusalem came down from heaven, when Constantine the Great called himself a Christian. I say, called himself a Christian; for I dare not affirm that he was one, any more than Peter the Great. I cannot but believe, he would have come nearer the mark, if he had said, that it was the time when a huge cloud of infernal brimstone and smoke came up from the bottomless pit! For surely there never was a time wherein Satan gained so fatal an advantage over the Church of Christ, as when such a flood of riches, and honour, and power broke in upon it, particularly on the Clergy!

10. What excuse, then, have any that believe the Scriptures to be the Word of God, for not discerning the signs of these times, as preparatory to the general call of the Heathens What could God have done which he hath not done, to convince you that the day is coming, that the time is at hand, when he will fulfil his glorious promises; when he will arise to maintain his own cause, and to set up his kingdom over all the earth What, indeed, unless he had forced you to believe And this he could not do, without destroying the nature which he had given you: For he made you free agents; having an inward power of self-determination, which is essential to your nature. And he deals with you as free agents from first to last. As such, you may shut or open your eyes, as you please. You have sufficient light shining all around you; yet you need not see it unless you will. But be assured God is not well pleased with your shutting your eyes and then saying, "I cannot see." I counsel you to bestow an impartial examination upon the whole affair. After a candid inquiry into matter of fact, consider deeply, "What hath God wrought" "Who hath seen such a thing Who hath heard such a thing" Hath not a nation, as it were, been "born in a day" How swift, as well as how deep, and how extensive a work has been wrought in the present age! And certainly, "not by might, neither by power, but by the Spirit of the Lord." For how utterly inadequate were the means! how insufficient were the instruments to work any such effect; -- at least, those of which it has pleased God to make use of in the British dominions and in America! By how unlikely instruments has God been pleased to work from the beginning! "A few young raw heads," said the bishop of London, "what can they pretend to do" They pretended to be that in the hand of God, that a pen is in the hand of a man. They pretended, (and do so at this day,) to do the work whereunto they are sent; to do just what the Lord pleases.

13. It behoves you, in the next place to help your neighbours. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." As you have time, do good unto all men, but especially unto them that are of the household of faith. Proclaim the glad tidings of salvation ready to be revealed, not only to those of your own household, not only to your relations, friends, and acquaintance, but to all whom God providentially delivers into your hands! "Ye," who already know in whom you have believed, "are the salt of the earth." Labour to season, with the knowledge and love of God, all that you have any intercourse with! "Ye are as a city set upon a hill;" ye cannot, ye ought not to be hid. "Ye are the light of the world: men do not light a candle, and put it under a bushel;" how much less the all wise God! No; let it shine to all that are in the house; all that are witnesses of your life and conversation. Above all, continue instant in prayer, both for yourselves, for all the Church of God, and for all the children of men, that they may remember themselves, and be turned unto our God, that they likewise may enjoy the gospel blessing on earth, and the glory of God in heaven!

4. And it is no wonder: For only God himself can give a clear, consistent, perfect account (that is, as perfect as our weak understanding can receive, in this our infant state of existence; or, at least, as is consistent with the designs of his government) of his manner of governing the world. And this he hath done in his written word: All the oracles of God, all the Scriptures, both of the Old Testament and the New, describe so many scenes of divine providence. It is the beautiful remark of a fine writer, "Those who object to the Old Testament in particular, that it is not a connected history of nations, but only a congeries of broken, unconnected events, do not observe the nature and design of these writings. They do not see, that Scripture is the history of God." Those who bear this upon their minds will easily perceive that the inspired writers never lose sight of it, but preserve one unbroken, connected chain from the beginning to the end. All over that wonderful book, as "life and immortality"(immortal life) is gradually "brought to light," so is Immanuel, God with us, and his kingdom ruling over all. 5. In the verses preceding the text, our Lord had been arming his disciples against the fear of man: "Be not afraid,"says he,(verse 4,)"of them that can kill the body, and after that have no more that they can do." He guards them against this fear, first, by reminding them of what was infinitely more terrible than anything which man could inflict: "Fear Him, who after he hath killed hath power to cast into hell." He guards them farther against it, by the consideration of an over-ruling providence: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God" Or, as the words are repeated by St. Matthew, with a very inconsiderable variation, (10:29, 30) "Not one of them shall fall on the ground without you Father. But the very hairs of your head are all numbered."

The Universal Cause Acts not by partial, but by general laws: Plainly meaning, that he never deviates from those general laws in favor of any particular person. This is a common supposition; but which is altogether inconsistent with the whole tenor of Scripture: For if God never deviates from these general laws, then there never was a miracle in the world; seeing every miracle is a deviation from the general laws of nature. Did the Almighty confine himself to these general laws, when he divided the Red Sea when he commanded the waters to stand on a heap, and make a way for his redeemed to pass over Did he act by general laws, when he caused the sun to stand still for the space of a whole day No; nor in any of the miracles which are recorded either in the Old or New Testament. 21. But it is on supposition that the Governor of the world never deviates from those general laws, that Mr. Pope adds those beautiful lines in full triumph, as having now clearly gained the point: -- Shall burning Etna, if a sage requires, Forget to thunder, and recall her fires On air or sea new motions be imprest, O blameless Bethel! to relieve thy breast! When the loose mountain trembles from on high, Shall gravitation cease, if you go by Or some old temple, nodding to its fall, For Chartres' head reserve the hanging wall We answer, If it please God to continue the life of any of his servants, he will suspend that or any other law of nature: The stone shall not fall; the fire shall not burn; the foods shall not flow; or, he will give his angels charge, and in their hands shall they bear him up, through and above all dangers! 22. Admitting then, that, in the common course of nature, God does act by general laws, he has never precluded himself from making exceptions to them, whensoever he pleases; either by suspending that law in favor of those that love him, or by employing his mighty angels: By either of which means he can deliver out of all danger them that trust in him.

"What! You expect miracles then" Certainly I do, if I believe the Bible: For the Bible teaches me, that God hears and answers prayer: But every answer to prayer is, properly, a miracle. For if natural causes take their course, if things go on in their natural way, it is no answer at all. Gravitation therefore shall cease, that is, cease to operate, whenever the Author of it pleases. Cannot the men of the world understand these things That is no wonder: It was observed long ago, "An unwise man doth no consider this, and a fool doth not understand these things That is no wonder: It was observed long ago, "An unwise man doth not consider this, and a fool doth not understand it." 23. But I have not done with this same general providence yet. By the grace of God, I will sift it to the bottom: And I hope to show it is such stark-staring nonsense, as every man of sense ought to be utterly ashamed of. You say, "You allow a general providence, but deny a particular one." And what is a general, of whatever kind it be, that includes no particulars Is not every general necessarily made up of its several particulars Can you instance in any general that is not Tell me any genus, if you can, that contains no species What is it that constitutes a genus, but so many species added together What, I pray, is a whole that contains no parts Mere nonsense and contradiction! Every whole must, in the nature of things, be made up of its several parts; insomuch that if there be no parts, there can be no whole.

6. But a little of this he has been pleased to reveal unto us; and by keeping close to what he has revealed, meantime comparing the word and the work of God together, we may understand a part of his ways. We may in some measure trace this manifold wisdom from the beginning of the world; from Adam to Noah, from Noah to Moses, and from Moses to Christ. But I would now consider it (after just touching on the history of the Church in past ages) only with regard to what He has wrought in the present age, during the last half century; yea, and in this little corner of the world, the British islands only. 7. In the fulness of time, just when it seemed best to his infinite wisdom, God brought his first-begotten into the world. He then laid the foundation of his Church; though it hardly appeared till the day of Pentecost. And it was then a glorious Church; all the members thereof being "filled with the Holy Ghost;" being "of one heart and of one mind, and continuing steadfastly in the Apostles' doctrine, and in fellowship, in the breaking of bread, and in the prayers." In fellowship; that is, having all things in common; no man counting anything he had his own Meek, simple followers of the Lamb, They lived, and thought, and spake the same: They all were of one heart and soul, And only love inspired the whole.

18. But all rich men are under a continual temptation to acquaintance and conversation with worldly men. They are likewise under a continual temptation to pride, to think more highly of themselves than they ought to think. They are strongly tempted to revenge, when they are ever so little affronted: And, having the means in their own hands, how few are there that resist the temptation! They are continually tempted to sloth, indolence, love of ease, softness, delicacy; to hatred of self-denial, and taking up the cross, even that of fasting and rising early, without which it is impossible to grow in grace. If you are increased in goods, do not you know that these things are so Do you contract no intimacy with worldly men Do not you converse with them more than duty requires Are you in no danger of pride of thinking yourself better than your poor, dirty neighbours Do you never resent, yea, and revenge an affront Do you never render evil for evil Do not you give way to indolence or love of ease Do you deny yourself, and take up your cross daily Do you constantly rise as early as you did once Why not Is not your soul as precious now as it was then How often do you fast Is not this a duty to you, as much as to a day-labourer But if you are wanting in this, or any other respect, who will tell you of it Who dares tell you the plain truth, but those who neither hope nor fear any thing from you And if any venture to deal plainly with you, how hard is it for you to bear it! Are not you far less reprovable, far less advisable, than when you were poor It is well if you can bear reproof even from me: And in a few days you will see me no more. Once more, therefore, I say, having gained and saved all you can, do you give all you can else your money will eat your flesh as fire, and will sink you to the nethermost hell! O beware of "laying up treasures upon earth!" Is it not treasuring up wrath against the day of wrath

3. How natural is it for those who observe this extreme, to run into the contrary! While they are strongly impressed with the absurdity of undervaluing reason, how apt are they to overvalue it! Accordingly, we are surrounded with those (we find them on every side) who lay it down as an undoubted principle, that reason is the highest gift of God. They paint it in the fairest colours; they extol it to the skies. They are fond of expatiating in its praise; they make it little less than divine. They are wont to describe it as very near, if not quite, infallible. They look upon it as the all-sufficient director of all the children of men; able, by its native light, to guide them into all truth, and lead them into all virtue. 4. They that are prejudiced against the Christian revelation, who do not receive the Scriptures as the oracles of God, almost universally run into this extreme: I have scarce known any exception: So do all, by whatever name they are called, who deny the Godhead of Christ. (Indeed some of these say they do not deny his Godhead; but only his supreme Godhead. Nay, this is the same thing; for in denying him to be the supreme God, they deny him to be any God at all: Unless they will assert that there are two Gods, a great one and a little one!) All these are vehement applauders of reason, as the great unerring guide. To these over-valuers of reason we may generally add men of eminently strong understanding; who, because they do know more than most other men, suppose they can know all things. But we may likewise add many who are in the other extreme; men of eminently weak understanding; men in whom pride (a very common case) supplies the void of sense; who do not suspect themselves to be blind, because they were always so.

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.

7. Many particular cases will occur with respect to several of the foregoing articles, in which we shall have occasion for all our understanding, if we would keep a conscience void of offence. Many cases of conscience are not to be solved without the utmost exercise of our reason. The same is requisite in order to understand and to discharge our ordinary relative duties; -- the duties of parents and children, of husbands and wives, and (to name no more) of masters and servants. In all these respects, and in all the duties of common life, God has given us our reason for a guide. And it is only by acting up to the dictates of it, by using all the understanding which God hath given us, that we can have a conscience void of offense towards God and towards man. 8. Here, then, there is a large field indeed, wherein reason may expatiate and exercise all its powers. And if reason can do all this, both in civil and religious things, what is it that it cannot do We have hitherto endeavoured to lay aside all prejudice, and to weigh the matter calmly and impartially. The same course let us take still: Let us now coolly consider, without prepossession on any side, what it is, according to the best light we have, that reason cannot do. II. 1. And, First, reason cannot produce faith. Although it is always consistent with reason, yet reason cannot produce faith, in the scriptural sense of the word. Faith, according to Scripture, is "an evidence," or conviction, "of things not seen." It is a divine evidence, bringing a full conviction of an invisible eternal world. It is true, there was a kind of shadowy persuasion of this, even among the wiser Heathens; probably from tradition, or from some gleams of light reflected from the Israelites. Hence many hundred years before our Lord was born, the Greek Poet uttered that great truth,-- Millions of spiritual creatures walk the earth Unseen, whether we wake, or if we sleep. But this was little more than faint conjecture: It was far from a firm conviction; which reason, in its highest state of improvement, could never produce in any child of man.

Poor, little, pretty, fluttering thing, Must we no longer live together And dost thou prune the trembling wing, To take they flight, thou know'st not whither Thy pleasing vein, they humorous folly, Lies all neglected, all forgot! And pensive, wavering, melancholy, Thou hop'st, and fear'st, thou know'st not what. 8. Thirdly. Reason, however cultivated and improved, cannot produce the love of God; which is plain from hence: It cannot produce either faith or hope; from which alone this love can flow. It is then only, when we "behold" by faith "what manner of love the Father hath bestowed upon us," in giving his only Son, that we might not perish, but have everlasting life, that "the love of God is shed abroad in our heart by the Holy Ghost which is given unto us." It is only then, when we "rejoice in hope of the glory of God," that "we love Him because he first loved us." But what can cold reason do in this matter It may present us with fair ideas; it can draw a fine picture of love: But this is only a painted fire. And farther than this reason cannot go. I made the trial for many years. I collected the finest hymns, prayers, and meditations which I could find in any language; and I said, sung, or read them over and over, with all possible seriousness and attention. But still I was like the bones in Ezekiel's vision: "The skin covered them above; but there was no breath in them." 9. And as reason cannot produce the love of God, so neither can it produce the love of our neighbour; a calm, generous, disinterested benevolence to every child of man. This earnest, steady good-will to our fellow-creatures never flowed from any fountain but gratitude to our Creator. And if this be (as a very ingenious man supposes) the very essence of virtue, it follows that virtue can have no being, unless it spring from the love of God. Therefore, as reason cannot produce this love, so neither can it produce virtue.

II. So perfectly are the angels of God qualified for their high office. It remains to inquire, how they discharge their office. How do they minister to the heirs of salvation 1. I will not say, that they do not minister at all to those who, through their obstinate impenitence and unbelief, disinherit themselves of the kingdom. This world is a world of mercy, wherein God pours down many mercies, even on the evil and the unthankful. And many of these, it is probable, are conveyed even to them by the ministry of angels; especially, so long as they have any thought of God, or any fear of God before their eyes. But it is their favourite employ, their peculiar office, to minister to the heirs of salvation; to those who are now "saved by faith," or at least seeking God in sincerity. 2. Is it not their first care to minister to our souls But we must not expect this will be done with observation; in such a manner, as that we may clearly distinguish their working from the workings of our own minds. We have no more reason to look for this, than for their appearing in a visible shape. Without this, they can, in a thousand ways, apply to our understanding. They may assist us in our search after truth, remove many doubts and difficulties, throw light on what was before dark and obscure, and confirm us in the truth that is after godliness. They may warn us of evil in disguise; and place what is good, in a clear, strong light. They may gently move our will to embrace what is good, and fly from that which is evil. They may, many times, quicken our dull affections, increase our holy hope or filial fear, and assist us more ardently to love Him who has first loved us. Yea, they may be sent of God to answer that whole prayer, put into our mouths by pious Bishop Ken: -- O may thy angels, while I sleep, Around my bed their vigils keep; Their love angelical instil, Stop every avenue of ill! May they celestial joys rehearse, And thought to thought with me converse! Although the manner of this we shall not be able to explain while we dwell in the body.

8. And we may make one general observation: Whatever assistance God gives to men by men, the same, and frequently in a higher degree, he gives to them by angels. Does he administer to us by men, light when we are in darkness; joy, when we are in heaviness; deliverance, when we are in danger; ease and health, when we are sick or in pain It cannot be doubted but he frequently conveys the same blessings by the ministry of angels: Not so sensibly indeed, but full as effectually; though the messengers are not seen. Does he frequently deliver us, by means of men, from the violence and subtlety of our enemies Many times he works the same deliverance by those invisible agents. These shut the mouths of the human lions, so that they have no power to hurt us. And frequently they join with our human friends, (although neither they nor we are sensible of it,) giving them wisdom, courage, or strength, which all their labour for us would be unsuccessful. Thus do they secretly minister, in numberless instances, to the heirs of salvation; while we hear only the voices of men, and see none but men round about us. 9. But does not the Scripture teach, "The help which is done upon earth, God doeth it himself" Most certainly he does. And he is able to do it by his own immediate power. He has no need of using any instruments at all, either in heaven or earth. He wants not either angels or men, to fulfil the whole counsel of his will. But it is not his pleasure so to work. He never did; and we may reasonably suppose he never will. He has always wrought by such instruments as he pleases: But still it is God himself that doeth the work. Whatever help, therefore, we have, either by angels or men, is as much the work of God, as if he were to put forth his almighty arm, and work without any means at all. But he has used them from the beginning of the world: In all ages he has used the ministry both of men and angels. And hereby, especially, is seen "the manifold wisdom of God in the Church." Meantime the same glory redounds to him, as if he used no instruments at all.

10. The grand reason why God is pleased to assist men by men, rather than immediately by himself, is undoubtedly to endear us to each other by these mutual good offices, in order to increase our happiness both in time and eternity. And is it not for the same reason that God is pleased to give his angels charge over us namely, that he may endear us and them to each other; that by the increase of our love and gratitude to them, we may find a proportionable increase of happiness, when we meet in our Father's kingdom. In the mean time, though we may not worship them, (worship is due only to our common Creator,) yet we may "esteem them very highly in love for their works' sake." And we may imitate them in all holiness; suiting our lives to the prayer our Lord himself has taught us; labouring to do his will on earth, as angels do it in heaven. I cannot conclude this discourse better than in that admirable Collect of our Church: -- "O everlasting God, who hast ordained and constituted the services of angels and men in a wonderful manner; grant that as thy holy angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord."

6. One circumstance more we may learn from the Scripture concerning the evil angels: They do not wander at large, but are all united under one common head. It is he that is styled by our blessed Lord, "the prince of this world:" Yea, the Apostle does not scruple to call him, "the god of this world." He is frequently styled Satan, the adversary; being the great adversary both of God and man. He is termed "the devil," by way of eminence; -- "Apollyon," or the destroyer; -- "the old serpent," from his beguiling Eve under that form; -- and, "the angel of the bottomless pit." We have reason to believe that the other evil angels are under his command; that they are ranged by him according to their several orders; that they are appointed to their several stations, and have, from time to time, their several works and offices assigned them. And, undoubtedly, they are connected (though we know not how; certainly not by love) both to him and to each other. II. But what is the employment of evil angels This is the Second point to be considered.

2. "But has every man a particular evil angel, as well as a good one attending him" This has been an exceeding ancient opinion, both among the Christians, and the Jews before them: But it is much doubted whether it can be sufficiently proved from Scripture. Indeed it would not be improbable that there is a particular evil angel with every man, if we were assured there is a good one. But this cannot be inferred from those words of our Lord concerning little children: "In heaven their angels do continually see the face of their Father which is in heaven." This only proves that there are angels who are appointed to take care of little children: It does not prove that a particular angel is allotted to every child. Neither is it proved by the words of Rhoda, who, hearing the voice of Peter, said, "It is his angel." We cannot infer any more from this, even suppose his angel means his guardian angel, than that Rhoda believed the doctrine of guardian angels, which was then common among the Jews. But still it will remain a disputable point, (seeing revelation determines nothing concerning it,) whether every man is attended either by a particular good or a particular evil angel. 3. But whether or no particular men are attended by particular evil spirits, we know that Satan and all his angels are continually warring against us, and watching over every child of man. They are ever watching to see whose outward or inward circumstances, whose prosperity or adversity, whose health or sickness, whose friends or enemies, whose youth or age, whose knowledge or ignorance, whose blindness or idleness, whose joy or sorrow, may lay them open to temptation. And they are perpetually ready to make the utmost advantage of every circumstance. These skilful wrestlers espy the smallest slip we make, and avail themselves of it immediately; as they also are "about our bed, and about our path, and spy out all our ways." Indeed each of them "walketh about as a roaring lion, seeking whom he may devour," or whom he may "beguile through his subtlety, as the serpent beguiled Eve." Yea, and in order to do this the more effectually, they transform themselves into angels of light. Thus, With rage that never ends, Their hellish arts they try; Legions of dire, malicious fiends, And spirits enthroned on high.

5. He frequently uses the word in the plural number. So, Gal. 1:2, "Paul an apostle, -- unto the Churches of Galatia;" that is, the Christian congregations dispersed throughout that country. In all these places, (and abundantly more might be cited,) the word Church or Churches means, not the buildings where the Christians assembled, (as it frequently does in the English tongue,) but the people that used to assemble there, one or more Christian congregations. But sometimes the word Church is taken in Scripture in a still more extensive meaning, as including all the Christian congregations that are upon the face of the earth. And in this sense we understand it in our Liturgy, when we say, "Let us pray for the whole state of Christ's Church militant here on earth." In this sense it is unquestionably taken by St. Paul, in his exhortation to the elders of Ephesus: (Acts 20:28:) "Take heed to the Church of God, which he has purchased with his own blood." The Church here, undoubtedly, means the catholic or universal Church; that is, all the Christians under heaven. 6. Who those are that are properly "the Church of God," the Apostle shows at large, and that in the clearest and most decisive manner, in the passage above cited; wherein he likewise instructs all the members of the Church, how to "walk worthy of the vocation wherewith they are called." 7. Let us consider, First, who are properly the Church of God What is the true meaning of that term "The Church at Ephesus," as the Apostle himself explains it, means, "the saints," the holy persons, "that are in Ephesus," and there assemble themselves together to worship God the Father, and his Son Jesus Christ; whether they did this in one or (as we may probably suppose) in several places. But it is the Church in general, the catholic or universal Church, which the Apostle here considers as one body: Comprehending not only the Christians in the house of Philemon, or any one family; not only the Christians of one congregation, of one city, of one province, or nation; but all the persons upon the face of the earth, who answer the character here given. The several particulars contained therein, we may now more distinctly consider.

12. "There is one baptism;" which is the outward sign our one Lord has been pleased to appoint, of all that inward and spiritual grace which he is continually bestowing upon his Church. It is likewise a precious means, whereby this faith and hope are given to those that diligently seek him. Some, indeed, have been inclined to interpret this in a figurative sense; as if it referred to that baptism of the Holy Ghost which the Apostles received at the day of Pentecost, and which, in a lower degree, is given to all believers: But it is a stated rule in interpreting Scripture, never to depart from the plain, literal sense, unless it implies an absurdity. And beside, if we thus understood it, it would be a needless repetition, as being included in, "There is one Spirit." 13. "There is one God and Father of all" that have the Spirit of adoption, which "crieth in their hearts, Abba, Father;" which "witnesseth" continually "with their spirits," that they are the children of God: "Who is above all," -- the Most High, the Creator, the Sustainer, the Governor of the whole universe: "And through all," -- pervading all space; filling heaven and earth: Totam Mens agitans molem, et magno se corpore miscens: -- [The following is Wharton's translation of this quotation from Virgil: -- "The general soul Lives in the parts, and agitates the whole." -- Edit.] "And in you all," -- in a peculiar manner living in you, that are one body, by one spirit: Making your souls his loved abode, The temples of indwelling God. 14. Here, then, is a clear unexceptionable answer to that question, "What is the Church" The catholic or universal Church is, all the persons in the universe whom God hath so called out of the world as to entitle them to the preceding character; as to be "one body," united by "one spirit;" having "one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, and in them all."

28. Does it not clearly appear from this whole account, why, in the ancient Creed, commonly called the Apostles', we term it the universal or catholic Church, -- "the holy catholic Church" How many wonderful reasons have been found out for giving it this appellation! One learned man informs us, "The Church is called holy, because Christ, the Head of it, is holy." Another eminent author affirms, "It is so called because all its ordinances are designed to promote holiness;" and yet another, -- "because our Lord intended that all the members of the Church should be holy." Nay, the shortest and the plainest reason that can be given, and the only true one, is, -- The Church is called holy, because it is holy, because every member thereof is holy, though in different degrees, as He that called them is holy. How clear is this! If the Church, as to the very essence of it, is a body of believers, no man that is not a Christian believer can be a member of it. If this whole body be animated by one spirit, and endued with one faith, and one hope of their calling; then he who has not that spirit, and faith, and hope, is no member of this body. It follows, that not only no common swearer, no Sabbath-breaker, no drunkard, no whoremonger, no thief, no liar, none that lives in any outward sin, but none that is under the power of anger or pride, no lover of the world, in a word, none that is dead to God, can be a member of his Church.

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

6. But to return. It deserves to be seriously remarked, that in this chapter the Apostle uses the word "heresies" as exactly equivalent with the word "schisms." "I hear," says he, (verse 18.) "that there are schisms among you, and I partly believe it:" He then adds, (verse 19,) "for there must be heresies" (another word for the same thing) "among you, that they which are approved among you may be made manifest." As if he had said, "The wisdom of God permits it so to be, for this end, -- for the clear manifestation of those whose heart is right with him." This word, therefore, (heresy,) which has been so strangely distorted for many centuries, as if it meant erroneous opinions, opinions contrary to the faith delivered to the saints, -- which has been made a pretense for destroying cities, depopulation countries, and shedding seas of innocent blood, -- has not the least reference to opinions, whether right or wrong. It simply means, wherever it occurs in Scripture, divisions, or parties, in a religious community. 7. The third and the only remaining place in this Epistle, wherein the Apostle uses this word, is the twenty fifth verse of the twelfth chapter; where, speaking of the Church, he seems to mean the Church universal, the whole body of Christ,) he observes, "God hath tempered the body together, having given more abundant honour to that part which lacked, that there might be no schism in the body:" (Verse 24, 25:) He immediately fixes the meaning of his own words: "But that the members might have the same care one for another: And Whether one member suffer, all the members suffer with is or one member be honoured, all the members rejoice with it.: We may easily observe that the word Schism here, means the want of this tender care for each other. It undoubtedly means an alienation of affection in any of them toward their brethren; a division of heart, and parties springing therefrom, though they were still outwardly united together; though they still continued members of the same external society.

In like manner, if I could not continue united to any smaller society, Church, or body of Christians, without committing sin, without lying and hypocrisy, without preaching to others doctrines which I did not myself believe, I should be under an absolute necessity of separating from that society. And in all these cases the sin of separation, with all the evils consequent upon it, would not lie upon it, would not lie upon me, but upon those who constrained me to make that separation, by requiring of me such terms of communion as I could not in conscience comply with. But, setting aside this case, suppose the Church or society to which I am now united does not require me to do anything which the Scripture forbids, or to omit anything which the Scripture enjoins, it is then my indispensable duty to continue therein. And if I separate from it without any such necessity, I am just chargeable (whether I foresaw them or not) with all the evils consequent upon that separation. 18. I have spoke the more explicitly upon this head, because it is so little understood; because so may of those who profess much religion, nay, and really enjoy a measure of it, have not the least conception of this matter, neither imagine such a separation to be any sin at all. They leave a Christian society with as much unconcern as they go out of one room into another. They give occasion to all this complicated mischief. and wipe their mouth, and say they have done no evil! Whereas they are justly chargeable, before God and man, both with an action that is evil in itself, and with all the evil consequences which may be expected to follow, to themselves, to their brethren, and to the world.

On Perfection "Let us go on to perfection." Heb. 6:1. The whole sentence runs thus: "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection: Not laying again the foundation of repentance from dead works, and of faith toward God;" which he had just before termed, "the first principles of the oracles of God," and "meat fit for babes," for such as have just tasted that the Lord is gracious. That the doing of this is a point of the utmost importance the Apostle intimates in the next words: "This will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the good word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance." As if he had said, If we do not "go on to perfection," we are in the utmost danger of "falling away;" And if we do fall away, it is "impossible" that is, exceeding hard, "to renew them again unto repentance." In order to make this very important scripture as easy to be understood as possible I shall endeavour, I. To show what perfection is; II. To answer some objections to it; and, III. To expostulate a little with the opposers of it. I. I will endeavour to show what perfection is.

3. With regard to the fruit of the Spirit, the Apostle, in affirming, "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, temperance," does, in effect, affirm that the Holy Spirit actually works love, and these other tempers, in those that are led by him. So that here also, we have firm ground to tread upon, this scripture likewise being equivalent to a promise, and assuring us that all these shall be wrought in us, provided we are led by the Spirit. 4. And when the Apostle says to the Ephesians, (Eph. 4:21-24,) "Ye have been taught, as the truth is in Jesus," -- to "be renewed in the spirit of your mind," and "to put on the new man, which is created after God" -- that is, after the image of God, -- "in righteousness and true holiness," he leaves us no room to doubt, but God will thus "renew us in the spirit of our mind," and "create us anew" in the image of God, wherein we were at first created: Otherwise it could not be said, that this is "the truth as it is in Jesus." 5. The command of God, given by St. Peter, "Be ye holy, as he that hath called you is holy, in all manner of conversation," [1 Pet. 1:15] implies a promise that we shall be thus holy, if we are not wanting to ourselves. Nothing can be wanting on God's part: As he has called us to holiness, he is undoubtedly willing, as well as able, to work this holiness in us. For he cannot mock his helpless creatures, calling us to receive what he never intends to give. That he does call us thereto is undeniable; therefore he will give it, if we are not disobedient to the heavenly calling.

6. The prayer of St. Paul for the Thessalonians, that God would "sanctify" them throughout, and "that the whole of them, the spirit, the soul, and the body, might be preserved blameless," will undoubtedly be heard in behalf of all the children of God, as well as of those at Thessalonica. Hereby, therefore, all Christians are encouraged to expect the same blessing from "the God of peace;" namely, that they also shall be "sanctified throughout, in spirit, soul, and body;" and that "the whole of them shall be preserved blameless unto the coming of our Lord Jesus Christ." [1 Thess. 5:23] 7. But the great question is, whether there is any promise in Scripture, that we shall be saved from sin. Undoubtedly there is. Such is that promise, (Psalm 130:8,) "He shall redeem Israel from all his sins;" exactly answerable to those words of the angel, "He shall save his people from their sins." And surely "he is able to save unto the uttermost them that come unto God through him." Such is that glorious promise given through the Prophet Ezekiel: (Ezek. 36:25-27:) "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. A new heart also will I give you, and a new spirit will I put within you: And I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Such (to mention no more) is that pronounced by Zechariah, (Luke 1:73-75,) "The oath which he sware to our father Abraham, that he would grant unto us, being delivered out of the hand of our enemies," (and such, doubtless are all our sins,) "to serve him without fear, in holiness and righteousness before him, all the days of our life." The last part of this promise is peculiarly worthy of our observation. Lest any should say, "True, we shall be saved from our sins when we die," that clause is remarkably added, as if on purpose to obviate this pretence, all the days of our life. With what modesty then can anyone affirm, that none shall enjoy this liberty till death

8. "But," say some, "this cannot be the meaning of the words; for the thing is impossible." It is impossible to men: but the things impossible with, men are possible with God. "Nay, but this is impossible in its own nature: For it implies a contradiction, that a man should be saved from all sin while he is in a sinful body." There is a great deal of force in this objection. And perhaps we allow most of what you contend for. We have already allowed, that while we are in the body we cannot be wholly free from mistake. Notwithstanding all our care, we shall still be liable to judge wrong in many instances. And a mistake in judgment will very frequently occasion a mistake in practice. Nay, a wrong judgment may occasion something in the temper or passions which is not strictly right. It may occasion needless fear, or ill-grounded hope, unreasonable love, or unreasonable aversion. But all this is no way inconsistent with the perfection above described. 9. You say, "Yes, it is inconsistent with the last article: It cannot consist with salvation from sin." I answer, It will perfectly well consist with salvation from sin, according to that definition of sin, (which I apprehend to be the scriptural definition of it,) a voluntary transgression of a known law. "Nay, but all transgressions of the law of God, whether voluntary or involuntary, are sin: For St. John says, `All sin is a transgression of the law.'" True, but he does not say, All transgression of the law is sin. This I deny: Let him prove it that can. To say the truth, this a mere strife of words. You say none is saved from sin in your sense of the word; but I do not admit of that sense, because the word is never so taken in Scripture. And you cannot deny the possibility of being saved from sin, in my sense of the word. And this is the sense wherein the word sin is over and over taken in Scripture.

"But surely we cannot be saved from sin, while we dwell in a sinful body." A sinful body I pray observe, how deeply ambiguous, how equivocal, this expression is! But there is no authority for it in Scripture: The word sinful body is never found there. And as it is totally unscriptural, so it is palpably absurd. For no body, or matter of any kind, can be sinful: Spirits alone ares capable of sin. Pray in what part of the body should sin lodge It cannot lodge in the skin, nor in the muscles, or nerves, or veins, or arteries; it cannot be in the bones, any more than in the hair or nails. Only the soul can be the seat of sin. 10. "But does not St. Paul himself say, `They that are in the flesh cannot please God'" I am afraid the sound of these words has deceived many unwary souls; who have been told, Those words, they that are in the flesh, mean the same as they that are in the body. No; nothing less. The flesh, in this text, no more means the body than it does the soul. Abel, Enoch, Abraham, yea, all that cloud of witnesses recited by St. Paul in the eleventh of the Hebrews, did actually please God while they were in the body, as he himself testifies. The expression, therefore, here means neither more nor less than they that are unbelievers, they that are in their natural state, they that are without God in the world. 11. But let us attend to the reason of the thing. Why cannot the Almighty sanctify the soul while it is in the body Cannot he sanctify you while you are in this house, as well as in the open air Can the walls of brick or stone hinder him No more can these walls of flesh and blood hinder him a moment from sanctifying you throughout. He can just as easily save you from all sin in the body as out of the body.

"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.

5. If we descend to particulars, the first species of this idolatry is what St. John terms, the desire of the flesh. We are apt to take this in too narrow a meaning, as if it related to one of the senses only. Not so: this expression equally refers to all the outward senses. It means, the seeking happiness in the gratification of any or all of the external senses; although more particularly of the three lower senses, -- tasting, smelling, and feeling. It means, the seeking happiness herein, if not in a gross, indelicate manner, by open intemperance, by gluttony or drunkenness, or shameless debauchery; yet, in a regular kind of epicurism; in a genteel sensuality; in such an elegant course of self-indulgence as does not disorder either the head or the stomach; as does not at all impair our health, or blemish our reputation. 6. But we must not imagine this species of idolatry is confined to the rich and great. In this also, "the toe of the peasant" (as our poet speaks) "treads upon the heel of the courtier." Thousands in low as well as in high life sacrifice to this idol; seeking their happiness (though in a more humble manner) in gratifying their outward senses. It is true, their meat, their drink, and the objects that gratify their other senses, are of a coarser kind. But still they make up all the happiness they either have or seek, and usurp the hearts which are due to God. 7. The second species of idolatry mentioned by the Apostle is, the desire of the eye: That is, the seeking happiness in gratifying the imagination; (chiefly by means of the eyes;) that internal sense, which is as natural to men as either sight or hearing. This is gratified by such objects as are either grand, or beautiful, or uncommon. But as to grand objects, it seems they do not please any longer than they are new. Were we to survey the Pyramids of Egypt daily for a year, what pleasure would they then give Nay, what pleasure does a far grander object than these, -- The ocean rolling on the shelly shore, give to one who has been long accustomed to it Yea, what pleasure do we generally receive from the grandest object in the universe, --

17. To which of the preceding heads is the love of money to be referred Perhaps sometimes to one, and sometimes to another; as it is a means of procuring gratifications, either for "the desire of the flesh," for "the desire of the eyes," or for "the pride of life." In any of these cases, money is only pursued in order to a farther end. But it is sometimes pursued for its own sake, without any farther view. One who is properly a miser loves and seeks money for its own sake. He looks no farther, but places his happiness in the acquiring or the possessing of it. And this is a species of idolatry distinct from all the preceding; and indeed, the lowest, basest idolatry of which the human soul is capable. To seek happiness either in gratifying this or any other of the desires above mentioned, is effectually to renounce the true God, and to set up an idol in his place. In a word, so many objects as there are in the world, wherein men seek happiness instead of seeking it in God, so many idols they set up in their hearts, so many species of idolatry they practise.

On Dissipation "This I speak -- that ye may attend upon the Lord without distraction." 1 Cor. 7:35. 1. Almost in every part of our nation, more especially in the large and populous towns, we hear a general complaint among sensible persons, of the still increasing dissipation. It is observed to diffuse itself more and more, in the court, the city, and the country. From the continual mention which is made of this, and the continual declamations against it, one would naturally imagine that a word so commonly used was perfectly understood. Yet it may be doubted whether it be or no. Nay, we may very safely affirm that few of those who frequently use the term understand what it means. One reason of this is, that, although the thing has been long among us, especially since the time of King Charles the Second (one of the most dissipated mortals that ever breathed,) yet the word is not of long standing. It was hardly heard of fifty years ago; and not much before the present reign. So lately has it been imported: And yet it is so in every one's mouth, that it is already worn threadbare; being one of the cant words of the day. 2. Another reason why it is so little understood may be, that among the numberless writers that swarm about us, there is not one (at least whom I have seen) that has published so much as a sixpenny pamphlet concerning it. We have, indeed, one short Essay upon the subject: But exceeding few have seen it, as it stands in the midst of a volume of Essays, the author of which is little known in the world. And even this is so far from going to the bottom of the subject that it only slightly glances over it; and does not so much as give us one definition of dissipation (which I looked narrowly for) from the beginning to the end. 3. We are accustomed to speak of dissipation, as having respect chiefly, if not wholly, to the outward behaviour; to the manner of life. But it is within before it appears without: It is in the heart, before it is seen in the outward conversation. There must be a dissipated spirit, before there is a dissipated manner of life. But what is dissipation of spirit This is the first and the grand inquiry.

4. God created all things for himself; more especially all intelligent spirits. (And indeed it seems that intelligence, in some kind or degree, is inseparable from spiritual beings; that intelligence is as essential to spirits as extension is to matter.) He made those more directly for himself, to know, love, and enjoy him. As the sun is the centre of the solar system, so (as far as we may compare material things with spiritual) we need not scruple to affirm that God is the centre of spirits. And as long as they are united to Him, created spirits are at rest: They are at rest so long, and no longer, as they "attend upon the Lord without distraction." 5. This expression of the Apostle (not to encumber ourselves at present with the particular occasion of his speaking it) is exceeding peculiar: Pros to euprosedron tv kuriv. The word which we render, attend upon, literally means sitting in a good posture for hearing. And therein St. Paul undoubtedly alluded to Mary sitting at the Master's feet. (Luke 10:39.) Meantime, Martha was cumbered with much serving: was distracted, dissipated; periespato. It is the very expression from whence St. Paul takes the word which we render, without distraction. 6. And even as much serving dissipated the thoughts of Martha, and distracted her from attending to her Lord's words, so a thousand things which daily occur are apt to dissipate our thoughts, and distract us from attending to His voice who is continually speaking to our hearts: I mean, to all that listen to his voice. We are encompassed on all sides with persons and things that tend to draw us from our centre. Indeed, every creature, if we are not continually on our guard, will draw us from our Creator. The whole visible world, all we see, hear, or touch, all the objects either of our senses or understanding, have a tendency to dissipate our thoughts from the invisible world; and to distract our minds from attending to Him who is both the Author and End of our being.

16. But by what means may we avoid the being carried away by the overflowing stream of dissipation It is not difficult for those who believe the Scripture to give an answer to this question. Now, I really believe the Bible to be the Word of God; and on that supposition I answer, The radical cure of all dissipation is, the "faith that worketh by love." If, therefore, you would be free from this evil disease, first, "continue steadfast in the faith;" in that faith which brings "the Spirit of adoption, crying in your heart, Abba, Father;" whereby you are enabled to testify, "The life which I now live, I live by faith in the Son of God; who loved me, and gave himself for me." By this faith you "see him that is invisible, and set the Lord always before you." Next, "building yourselves up in your most holy faith, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ unto everlasting life." And as long as you walk by this rule, you will be superior to all dissipation. 17. How exactly does this agree (though there is a difference in the expression) with that observation of pious Kempis! "Simplicity and purity are the two wings which lift the soul up to heaven. Simplicity is in the intention, purity in the affection." For what is this but (in the Apostle's language) simple "faith working by love" By that simplicity you always see God, and by purity you love him. What is it, but having (as one of the ancients speaks) "the loving eye of the soul fixed upon God" And as long as your soul is in this posture, dissipation can have no place.

18. It is with great judgment, therefore, that great and good Bishop Taylor, in his "Rules of Holy Living and Dying," (of whom Bishop Warburton, a person not very prone to commend, used to say, "I have no conception of a greater genius on earth than Dr. Jeremy Taylor,") premises to all his other rules those concerning purity of intention. And has he not the authority of our Lord himself so to do who lays it down as an universal maxim, "If thine eye be single, thy whole body shall be full of light." Singly aim at God. In every step thou takest, eye Him alone. Pursue one thing: Happiness in knowing, in loving, in serving God. Then shall thy soul be full of light: Full of the light of the glory of God; of his glorious love, shining upon thee from the face of Jesus Christ. 19. Can anything be a greater help to universal holiness, than the continually seeing the light of his glory It is no wonder, then, that so many wise and good men have recommended, to all who desire to be truly religious, the exercise of the presence of God. But in doing this, some of those holy men seem to have fallen into one mistake: (Particularly, an excellent writer of our own country, in his letters concerning "The Spirit of Prayer:") They put men, wholly unawakened, unconvinced of sin, upon this exercise, at their very entrance into religion; whereas this certainly should not be the first, but rather one of the last things. They should begin with repentance; the knowledge of themselves; of their sinfulness, guilt, and helplessness. They should be instructed next, to seek peace with God, through our Lord Jesus Christ. Then let them be taught to retain what they have received; to "walk in the light of his countenance;" yea, to "walk in the light, as he is in the light," without any darkness at all; till "the blood of Jesus Christ cleanseth" them "from all sin."

3. Yet are there very few subjects of so deep importance; few that so nearly concern the very essence of religion, the life of God in the soul; the continuance and increase, or the decay, yea, extinction of it. From the want of instruction in this respect the most melancholy consequences have followed. These indeed have not affected those who were still dead in trespasses and sins; but they have fallen heavy upon many of those who were truly alive to God. They have affected many of those called Methodists in particular; perhaps more than any other people. For want of understanding this advice of the Apostle, (I hope rather than from any contempt of it,) many among them are sick, spiritually sick, and many sleep, who were once thoroughly awakened. And it is well if they awake any more till their souls are required of them. It has appeared difficult to me to account for what I have frequently observed: many who were once greatly alive to God, whose conversation was in heaven, who had their affections on things above, not on things of the earth; though they walked in all the ordinances of God, though they still abounded in good works, and abstained from all known sin, yea, and from the appearance of evil; yet they gradually and insensibly decayed; (like Jonah's gourd, when the worm ate the root of it;) insomuch that they are less alive to God now, than they were ten, twenty, or thirty years ago. But it is easily accounted for, if we observe, that as they increased in goods, they increased in friendship with the world; Which, indeed, must always be the case, unless the mighty power of God interpose. But in the same proportion as they increased in this, the life of God in their soul decreased. 4. Is it strange that it should decrease, if those words are really found in the oracles of God: "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God" What is the meaning of these words Let us seriously consider. And may God open the eyes of our understanding; that, in spite of all the mist wherewith the wisdom of the world would cover us, we may discern what is the good and acceptable will of God!

5. Let us, First, consider, what it is which the Apostle here means by the world. He does not here refer to this outward frame of things, termed in Scripture, heaven and earth; but to the inhabitants of the earth, the children of men, or at least, the greater part of them. But what part This is fully determined both by our Lord himself, and by his beloved disciple. First, by our Lord himself. His words are, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own: But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. If they have persecuted me, they will also persecute you. And all these things will they do unto you, because they know not him that sent me." (John 15:18, &c.) You see here "the world" is placed on one side, and those who "are not of the world" on the other. They whom God has "chosen out of the world," namely, by "sanctification of the Spirit, and belief of the truth," are set in direct opposition to those whom he hath not so chosen. Yet again: Those "who know not him that sent me," saith our Lord, who know not God, they are "the world." 6. Equally express are the words of the beloved disciple: "Marvel not, my brethren, if the world hate you: We know that we have passed from death unto life, because we love the brethren." (1 John 3:13, 14.) As if he had said, "You must not expect any should love you, but those that have 'passed from death unto life.'" It follows, those that are not passed from death unto life, that are not alive to God, are "the world." The same we may learn from those words in the fifth chapter, verse 19, "We know that we are of God, and the whole world lieth in the wicked one." [1 John 5:19] Here "the world" plainly means, those that are not of God, and who, consequently "Lie in the wicked one."

7. Those, on the contrary, are of God, who love God, or at least "fear him, and keep his commandments." This is the lowest character of those that "are of God;" who are not properly sons, but servants; who depart from evil, and study to do good, and walk in all his ordinances, because they have the fear of God in their heart, and a sincere desire to please him. Fix in your heart this plain meaning of the terms, "the world;" those who do not thus fear God. Let no man deceive you with vain words: It means neither more nor less than this. 8. But understanding the term in this sense, what kind of friendship may we have with the world We may, we ought, to love them as ourselves; (for they also are included in the word neighbour;) to bear them real good-will; to desire their happiness, as sincerely as we desire the happiness of our own souls; yea, we are in a sense to honour them, (seeing we are directed by the Apostle to "honour all men,") as the creatures of God; nay, as immortal spirits, who are capable of knowing, of loving, and of enjoying him to all eternity. We are to honour them as redeemed by his blood who "tasted death for every man." We are to bear them tender compassion when we see them forsaking their own mercies, wandering from the path of life, and hastening to everlasting destruction. We are never willingly to grieve their spirits, or give them any pain; but, on the contrary, to give them all the pleasure we innocently can; seeing we are to "please all men for their good." We are never to aggravate their faults; but willingly to allow all the good that is in them.

9. We may, and ought, to speak to them on all occasions in the most kind and obliging manner we can. We ought to speak no evil of them when they are absent, unless it be absolutely necessary; unless it be the only means we know of preventing their doing hurt: Otherwise we are to speak of them with all the respect we can, without transgressing the bounds of truth. We are to behave to them, when present, with all courtesy, showing them all the regard we can without countenancing them in sin. We ought to do them all the good that is in our power, all they are willing to us receive from us; following herein the example of the universal Friend, our Father which is in heaven, who, till they will condescend to receive greater blessings, gives them such as they are willing to accept; "causing his sun to rise on the evil and the good, and sending" his "rain on the just and on the unjust." 10. "But what kind of friendship is it which we may not have with the world May we not converse with ungodly men at all Ought we wholly to avoid their company" By no means. The contrary of this has been allowed already. If we were not to converse with them at all, "we must needs go out of the world." Then we could not show them those offices of kindness which have been already mentioned. We may, doubtless, converse with them, First, on business; in the various purposes of this life, according to that station therein, wherein the providence of God has placed us; Secondly, when courtesy requires it; only we must take great care not to carry it too far: Thirdly, when we have a reasonable hope of doing them good. But here too we have an especial need of caution, and of much prayer; otherwise, we may easily burn ourselves, in striving to pluck other brands out of the burning.

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

Who is able to stand in such a trial Who can resist such a temptation None but one that holds fast the shield of faith, and earnestly cries to the Strong for strength. None but one that gives herself to watching and prayer, and continues therein with all perseverance. If she does this, she will be a happy witness, in the midst of an unbelieving world, that as "all things are possible with God," so all "things are possible to her that believeth." 20. But either a man or woman may ask, "What, if the person who seeks my acquaintance be a person of a strong natural understanding, cultivated by various learning May not I gain much useful knowledge by a familiar intercourse with him May I not learn many things from him, and much improve my own understanding" Undoubtedly you may improve your own understanding, and you may gain much knowledge. But still, if he has not at least the fear of God, your loss will be far greater than your gain. For you can hardly avoid decreasing in holiness as much as you increase in knowledge. And if you lose one degree of inward or outward holiness, all the knowledge you gain will be no equivalent. 21. "But his fine and strong understanding, improved by education, is not his chief recommendation. He has more valuable qualifications than these: He is remarkably good humoured: He is of a compassionate, humane spirit; and has much generosity in his temper." On these very accounts, if he does not fear God, he is infinitely more dangerous. If you converse intimately with a person of this character, you will surely drink into his spirit. It is hardly possible for you to avoid stopping just where he stops. I have found nothing so difficult in all my life as to converse with men of this kind (good sort of men, as they are commonly called) without being hurt by them. O beware of them! Converse with them just as much as business requires, and no more: Otherwise (though you do not feel any present harm, yet,) by slow and imperceptible degrees, they will attach you again to earthly things, and damp the life of God in your soul.

22. It may be, the persons who are desirous of your acquaintance, though they are not experienced in religion, yet understand it well, so that you frequently reap advantage from their conversation. If this be really the case, (as I have known a few instances of the kind,) it seems you may converse with them; only very sparingly and very cautiously; Otherwise you will lose more of your spiritual life than all the knowledge you gain is worth. 23. "But the persons in question are useful to me, in carrying on my temporal business. Nay, on many occasions, they are necessary to me; so that I could not well carry it on without them." Instances of this kind frequently occur. And this is doubtless a sufficient reason for having some intercourse, perhaps frequently, with men that do not fear God. But even this is by no means a reason for your contracting an intimate acquaintance with them. And you here need to take the utmost care, "lest even by that converse with them which is necessary, while your fortune in the world increases, the grace of God should decrease in your soul." 24. There may be one more plausible reason given for some intimacy with an unholy man. You may say, "I have been helpful to him. I have assisted him when he was in trouble. And he remembers it with gratitude. He esteems and loves me, though he does not love God. Ought I not then to love him Ought I not to return love for love Do not even Heathens and publicans so" I answer, You should certainly return love for love; but it does not follow that you should have any intimacy with him. That would be at the peril of your soul. Let your love give itself vent in constant and fervent prayer Wrestle with God for him. But let not your love for him carry you so far as to weaken, if not destroy, your own soul.

24. I earnestly advise all of you who resolve to be, not almost, but altogether Christians, to adopt the same plan, however contrary it may be to flesh and blood. Narrowly observe, which of those that fall in your way are like-minded with yourself: Who among them have you reason to believe fears God and works righteousness. Set them down as worthy of your acquaintance: Gladly and freely converse with them at all opportunities. As to all who do not answer that character, gently and quietly let them drop. However good-natured and sensible they may be, they will do you no real service. Nay, if they did not lead you into outward sin, yet they would be a continual clog to your soul, and would hinder your running with vigour and cheerfulness the race that is set before you. And if any of your friends that did once run well "turn back from the holy commandment once delivered to them", first use every method that prudence can suggest, to bring them again into the good way. But if you cannot prevail, let them go, only still commending them unto God in prayer. Drop all familiar intercourse with them, and save your own soul. 25. I advise you, Fourthly, walk circumspectly with regard to your relations. With your parents, whether religious or not, you must certainly converse, if they desire it; and with your brothers and sisters; more especially, if they want your service. I do not know that you are under any such obligation with respect to your more distant relations. Courtesy, indeed, and natural affection, may require that you should visit them sometimes. But if they neither know nor seek God, it should certainly be as seldom as possible. And when you are with them, you should not stay a day longer than decency requires. Again: Whichsoever of them you are with at any time, remember that solemn caution of the Apostle, "Let no corrupt communication" (conversation) "come out of your mouth; but that which is good to the use of edifying, that it may minister grace to the hearers." You have no authority to vary from this rule; otherwise, you "grieve the Holy Spirit of God." And if you keep closely to it, those who have no religion will soon dispense with your company.

2. But if we observe these words attentively, will there not appear a considerable difficulty in them "Let him that thinketh he standeth take heed lest he fall." If a man only thinks he stands, he is in no danger of falling. It is not possible that any one should fall, if he only thinks he stands. The same difficulty occurs, according to our translation, in those well-known words of our Lord, (the importance of which we may easily learn from their being repeated in the Gospel no less than eight times,) "To him that hath shall be given; but from that hath not, shall be taken away even what he seemeth to have." "That which he seemeth to have!" Nay, if he only seems to have it, it is impossible it should taken away. None can take away from another what he only seems to have. What a man only seems to have, he cannot possibly lose. This difficulty may, at first, appear impossible to be surmounted. It is really so: It cannot be surmounted, if the common translation be allowed. But if we observe the proper meaning of the original word, the difficulty vanishes away. It may be allowed that the word dokei does (sometimes at least, in some authors) mean no more than to seem. But I much doubt whether it ever bears that meaning in any part of the inspired writings. By a careful consideration of every text in the New Testament wherein this word occurs, I am fully convinced, that it nowhere lessens, but every where strengthens, the sense of the word to which it is annexed. Accordingly o dokei ecein, does not mean, what he seems to have, but, on the contrary, what he assuredly hath. And so o dokvn estanai, not he that seemeth to stand, or he that thinketh he standeth, but he that assuredly standeth; he who standeth so fast, that he does not appear to be in any danger of falling; he that saith, like David, "I shall never be moved: Thou, Lord, hast made my hill so strong." [Ps. 30:6, 7] Yet at that very time, thus saith the Lord, "Be not high-minded, but fear. Else shalt thou be cut off:" [Rom. 11:20, 21] Else shalt thou also be moved from thy steadfastness. The strength which thou assuredly hast, shall be taken away.

The strength which thou assuredly hast, shall be taken away. As firmly as thou didst really stand, thou wilt fall into sin, if not into hell. 3. But lest any should be discouraged by the consideration of those who once ran well, and were afterwards overcome by temptation; lest the fearful of heart should be utterly cast down, supposing it impossible for them to stand; the Apostle subjoins to that serious exhortation, these comfortable words: "There hath no temptation taken you but such as is common to man: But God is faithful, who will not suffer you to be tempted above that ye are able; but will the temptation also make a way to escape, that ye may be able to bear it." [1 Cor. 10:13] I. 1. Let us begin with the observation which ushers in this comfortable promise: "There hath no temptation taken you but such as is common to man." Our translators seem to have been sensible that this expression, common to man, does by means reach the force of the original word. Hence they substitute another in the margin, moderate. But this seems to be less significant than the other, and farther from the meaning of it. Indeed it is not easy to find any word in the English tongue, which answers the word anqrvpinos. I believe the sense of it can only be expressed by some such circumlocution as this: "Such as is suited to the nature and circumstances of man; such as every man may reasonably expect, if he considers the nature of his body and his soul, and his situation in the present world." If we duly consider these, we shall not be surprised at any temptation that hath befallen us; seeing it is no other than such a creature, in such a situation, has all reason to expect.

2. In that execrable slaughter-house, the Romish Inquisition, (most unfortunately called, The House of Mercy!) it is the custom of those holy butchers, while they are tearing a man's sinews upon the rack, to have the physician of the house standing by. His business is, from time to time, to observe the eyes, the pulse, and other circumstances of the sufferer, and to give notice when the torture has continued so long as it can without putting an end to his life; that it may be preserved long enough for him to undergo the residue of their tortures. But notwithstanding all the physician's care, he is sometimes mistaken; and death puts a period to the sufferings of the patient before his tormentors are aware. We may observe something like this in our own case. In whatever sufferings or temptations we are, our great Physician never departs from us. He is about our bed, and about our path. He observes every symptom of our distress, that it may not rise above our strength. And he cannot be mistaken concerning us. He sees exactly how much we can endure with our present degree of strength. And if this is not sufficient, he can increase it to whatever degree it pleases him. Nothing, therefore, is more certain, than that, in consequence of his wisdom, as well as his justice, mercy, and faithfulness, he never will, he never can, suffer us to be tempted above that we are able: Above the strength which he either hath given already, or will give as soon as we need it. III. 1. "He will with the temptation also" (this is the Third point we are to consider) "make a way to escape, that we may be able to bear it." The word ekbasin, which we render a way of to escape, is extremely significant. The meaning of it is nearly expressed by the English word out-let; but more exact by the old word out-gate, still frequently used by the Scottish writers. It literally means a way out. And this God will either find our make; which He that hath all wisdom, as well as all power in heaven and earth, can never be at a loss how to do.

11. But it may be inquired, In what manner does God work this entire, this universal change in the soul of a believer this strange work, which so many will not believe, though we declare it unto them Does he work it gradually, by slow degrees; or instantaneously, in a moment How many are the disputes upon this head, even among the children of God! And so there will be, after all that ever was, or ever can be said upon it. For many will still say, with the famous Jew, Non persuadebis, etiamsi persuaseris: That is, "Thou shalt not persuade me, though thou dost persuade me." And they will be the more resolute herein, because the Scriptures are silent upon the subject; because the point is not determined, at least not in express terms, in any part of the oracles of God. Every man therefore may abound in his own sense, provided he will allow the same liberty to his neighbour; provided he will not be angry at those who differ from his opinion, nor entertain hard thoughts concerning them. Permit me likewise to add one thing more: Be the change instantaneous or gradual, see that you never rest till it is wrought in your own soul, if you desire to dwell with God in glory.

13. But however that question be decided, whether sanctification, in the full sense of the word, be wrought instantaneously or gradually, how my we attain to it "What shall we do," said the Jews to our Lord, "that we may work the works of God" His answer will suit those that ask, What shall we do, that this work of God may be wrought in us "This is the work of God, that ye believe on him whom he hath sent." On this one work all the others depend. Believe on the Lord Jesus Christ, and all has wisdom, and power, and faithfulness are engaged on thy side. In this, as in all other instances, "by grace we are saved through faith." Sanctification too is "not of works, lest any man should boast." "It is the gift of God," and is to be received by plain, simple faith. Suppose you are now labouring to "abstain from all appearance of evil," "zealous of good works," and walking diligently and carefully in all the ordinances of God; there is then only one point remaining: The voice of God to your soul is, "Believe, and be saved." [See the Sermon on "The Scripture Way of Salvation." (editor's note)] First, believe that God has promised to save you from all sin, and to fill you with all holiness. Secondly, believe that he is able thus "to save to the uttermost all that come unto God through him." Thirdly, believe that he is willing, as well as able, to save you to the uttermost; to purify you from all sin, and fill up all your heart with love. Believe, Fourthly, that he is not only able, but willing to do it now. Not when you come to die; not at any distant time; not to-morrow, but to-day. He will then enable you to believe, it is done, according to his word: And then "patience shall have its perfect work; that ye may be perfect and entire, wanting nothing."

2. What is religion then It is easy to answer, if we consult the oracles of God. According to these it lies in one single point; it is neither more nor less than love; it is love which "is the fulfilling of the law, the end of the commandment." Religion is the love of God and our neighbour; that is, every man under heaven. This love ruling the whole life, animating all our tempers and passions, directing all our thoughts, words, and actions, is "pure religion and undefiled." 3. Now, will anyone be so hardy as to say, that love is misery Is it misery to love God to give Him my heart who alone is worthy of it Nay, it is the truest happiness; indeed, the only true happiness which is to be found under the sun. So does all experience prove the justness of that reflection which was made long ago, "Thou hast made us for thyself; and our heart cannot rest, until it resteth in thee." Or does anyone imagine, the love of our neighbour is misery; even the loving every man as our own soul So far from it that, next to the love of God, this affords the greatest happiness of which we are capable. Therefore, Let not the Stoic boast his mind unmoved, The brute-philosopher, who never has proved The joy of loving, or of being loved. 4. So much every reasonable man must allow. But he may object: "There is more than this implied in religion. It implies not only the love of God and man; (against which I have no objection;) but also a great deal of doing and suffering. And how can this be consistent with happiness" There is certainly some truth in this objection. Religion does imply both doing and suffering. Let us then calmly consider, whether this impairs or heightens our happiness. Religion implies, First, the doing many things. For the love of God will naturally lead us, at all opportunities, to converse with Him we love; to speak to him in public or private prayer; and to hear the words of his mouth, which "are dearer to us than thousands of gold and silver." It will incline us to lose no opportunity of receiving The dear memorials of our dying Lord;

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."

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

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."

5. But I ask, First, What is the sin unto death And, Secondly, What is the death which is annexed to it (1) And, First, what is the sin unto death It is now many years since, being among a people the most experienced in the things of God of any I had ever seen, I asked some of them, What do you understand by the "sin unto death," mentioned in the First Epistle of St. John They answered, "If anyone is sick among us, he sends for the elders of the Church; and they pray over him, and the prayer of faith saves the sick, and the Lord raises him up. And if he hath committed sins, which God was punishing by that sickness, they are forgiven him. But sometimes none of us can pray that God would raise him up. And we are constrained to tell him, We are afraid that you have sinned a sin unto death;' a sin that God has determined to punish with death; we cannot pray for your recovery. And we have never yet known an instance of such a person recovering."

(3.) A very remarkable instance of this occurred many years ago. young collier [coal miner] in Kingswood, near Bristol, was an eminent sinner, and afterwards an eminent saint. But, by little and little, he renewed his acquaintance with his old companions, who by degrees wrought upon him, till he dropped all his religion, and was two-fold more a child of hell than before. One day he was working in the pit with a serious young man, who suddenly stopped and cried out, "O Tommy, what a man was you once! How did your words and example provoke many to love and to good works! And what are you now What would become of you, if you were to die as you are" "Nay, God forbid," said Thomas, "for then I should fall into hell headlong! O let us cry to God!" They did so for a considerable time, first the one, and then the other. They called upon God with strong cries and tears, wrestling with him in mighty prayer. After some time, Thomas broke out, "Now I know God hath healed my backsliding. I know again, that my Redeemer liveth, and that he hath washed me from my sins with his own blood. I am willing to go to him." Instantly part of the pit calved in, and crushed him to death in a moment. Whoever thou art that hast sinned "a sin unto death," lay this to heart! It may be, God will require thy soul of thee in an hour when thou lookest not for it! But if he doth, there is mercy in the midst of judgment: Thou shalt not die eternally.

6. "But what say you to that other scripture, namely, the tenth of the Hebrews Does that leave any hope to notorious backsliders, that they shall not die eternally; that they can ever recover the favour of God, or escape the damnation of hell "If we sin wilfully after we have received the knowledge of the truth, there remaineth no other sacrifice for sins; but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace" 7. "And is not the same thing, namely, the desperate, irrecoverable state of wilful backsliders, fully confirmed by that parallel passage in the sixth chapter "It is impossible for those who were once enlightened, and partakers of the Holy Ghost, -- and have fallen away," -- so it is in the original, -- "to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.'" 8. These passages do seem to me parallel to each other, and deserve our deepest consideration. And in order to understand them it will be necessary to know, (1.) Who are the persons here spoken of; and (2.) What is the sin they had committed, which made their case nearly, if not quite, desperate. (1.) As to the First, it will be clear to all who impartially consider and compare both these passages, that the persons spoken of herein are those, and those only, that have been justified; that the eyes of their understanding were opened and "enlightened," to see the light of the glory of God in the face of Jesus Christ. These only "have tasted of the heavenly gift," remission of sins, eminently so called. These "were made partakers of the Holy Ghost," both of the witness and the fruit of the Spirit. This character cannot, with any propriety, be applied to any but those that have been justified.

And they had been sanctified too; at least, in the first degree, as far as all are who receive remission of sins. So the second passage expressly, "Who hath counted the blood of the covenant, wherewith he was sanctifed, an unholy thing." Hence it follows, that this Scripture concerns those alone who have been justified, and at least in part, sanctified. Therefore all of you, who never were thus "enlightened" with the light of the glory of God; all who never did "taste of the heavenly gift," who never received remission of sins; all who never "were made partakers of the Holy Ghost," of the witness and fruit of the Spirit; -- in a word, all you who never were sanctified by the blood of the everlasting covenant, you are not concerned here. Whatever other passages of Scripture may condemn you, it is certain, you are not condemned either by the sixth or the tenth of the Hebrews. For both those passages speak wholly and solely of apostates from the faith which you never had. Therefore, it was not possible that you should lose it, for you could not lose what you had not. Therefore whatever judgments are denounced in these scriptures, they are not denounced against you. You are not the persons here described, against whom only they are denounced.

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

6. Under this imputation of "desiring to be rich," fall, Fifthly, all "lovers of money." The word properly means, those that delight in money; those that take pleasure in it; those that seek their happiness therein; that brood over their gold and silver, bills or bonds. Such was the man described by the fine Roman painter, who broke out into that natural Soliloquy:-- . . . Populus me sibilat, at mihi plaudo Ipse domi simul ac nummos contemplor in arca. [The following is Francis's translation of these lines from Horace: "Let them his on, While, in my own opinion fully blest, I count my money, and enjoy my chest." -- Edit.] If there are any vices which are not natural to man, I should imagine this is one; as money of itself does not seem to gratify any natural desire or appetite of the human mind; and as, during an observation of sixty years, I do not remember one instance of a man given up to the love of money, till he had neglected to employ this precious talent according to the will of his Master. After this, sin was punished by sin; and this evil spirit was permitted to enter into him. 7. But beside this gross sort of covetousness, the love of money, there is a more refined species of covetousness, mentioned by the great Apostle, pleonexia, -- which literally means a desire of having more; more than we have already. And those also come under the denomination of "they that will be rich." It is true that this desire, under proper restrictions, is innocent; nay, commendable. But when it exceeds the bounds, (and how difficult is it not to exceed them!) then it comes under the present censure.

4. It is certain, that many who sincerely fear God have cordially embraced this opinion. And their practice is suitable thereto: They make no scruple of conformity to the world, by putting on, as often occasion offers, either gold, or pearls, or costly apparel. And indeed they are not well pleased with those that think it their duty to reject them; the using of which they apprehend to be one branch of Christian liberty. Yea, some have gone considerably farther; even so far as to make it a point to bring those who had refrained from them for some time to make use of them again, assuring them that it was mere superstition to think there was any harm in them. Nay, farther still: A very respectable person has said, in express terms, "I do not desire that any who dress plain should be in our society." It is, therefore, certainly worth our while to consider this matter thoroughly; seriously to inquire whether there is any harm in the putting on of gold, or jewels, or costly apparel. 5. But, before we enter on the subject, let it be observed, that slovenliness is no part of religion; that neither this, nor any text of Scripture, condemns neatness of apparel. Certainly this is a duty, not a sin. "Cleanliness is, indeed, next to godliness." Agreeably to this, good Mr. Herbert advises every one that fears God: -- Let thy mind's sweetness have its operation Upon thy person, clothes, and habitation. And surely every one should attend to this, if he would not have the good that is in him evil spoken of. 6. Another mistake, with regard to apparel, has been common in the religious world. It has been supposed by some, that there ought to be no difference at all in the apparel of Christians. But neither these texts, nor any other in the book of God, teach any such thing, or direct that the dress of the master or the mistress should be nothing different from that of their servants. There may, undoubtedly, be a moderate difference of apparel between persons of different stations. And where the eye is single, this will easily be adjusted by the rules of Christian prudence.

7. Yea, it may be doubted, whether any part of Scripture forbids (at least I know not any) those in any nation that are invested with supreme authority, to be arrayed in gold and costly apparel; or to adorn their immediate attendants, or magistrates, or officers, with the same. It is not improbable, that our blessed Lord intended to give countenance to this custom when he said, without the least mark of censure or disapprobation, "Behold, those that wear gorgeous," splendid, "apparel are in kings' courts." (Luke 7:25.) 8. What is then the meaning of these scriptures What is it which they forbid They manifestly forbid ordinary Christians, those in the lower or middle ranks of life, to be adorned with gold, or pearls, or costly apparel. But why What harm is there therein This deserves our serious consideration. But it is highly expedient, or rather absolutely necessary, for all who would consider it to any purpose, as far as is possible to divest themselves of all prejudice, and to stand open to conviction: Is it not necessary, likewise, in the highest degree, that they should earnestly beseech the Father of Lights, that, "by his holy inspiration, they may think the things that are right, and, by his merciful guidance, perform the same" Then they will not say, no, not in their hearts, (as I fear too many have done.) what the famous Jew said to the Christian, "Thou shalt not persuade me, though thou hast persuaded me." 9. The question is, What harm does it do, to adorn ourselves with gold, or pearls, or costly array, suppose you can afford it; that is, suppose it does not hurt or impoverish your family The first harm it does, is, it engenders pride, and, where it is already, increases it. Whoever narrowly observes what passes in his own heart will easily discern this. Nothing is more natural than to think ourselves better because we are dressed in better clothes; and it is scarce possible for a man to wear costly apparel, without, in some measure, valuing himself upon it. One of the old Heathens was so well apprized of this, that, when he had a spite to a poor man, and had a mind to turn his head, he made him a present of a suit of fine clothes. Eutrapelus, cuicunque nocere voiebat, Vestimenta dabat pretiosa.

4. The way of love, -- of loving all men for God's sake, of humble gentle, patient love, -- is that which the Apostle so admirably describes in the ensuing chapter. And without this, he assures us, all eloquence, all knowledge, all faith, all works, and all sufferings, are of no more value in the sight of God than sounding brass or a rumbling cymbal, and are not of the least avail toward our eternal salvation. Without this, all we know, all we believe, all we do, all we suffer, will profit us nothing in the great day of accounts. 5. But at present I would take a different view of the text, and point out "a more excellent way" in another sense. It is the observation of an ancient writer, that there have been from the beginning two orders of Christians. The one lived an innocent life, conforming in all things, not sinful, to the customs and fashions of the world; doing many good works, abstaining from gross evils, and attending the ordinances of God. They endeavoured, in general, to have a conscience void of offence in their outward behaviour, but did not aim at any particular strictness, being in most things like their neighbours. The other sort of Christians not only abstained from all appearance of evil, were zealous of good works in every kind, and attended all the ordinances of God, but likewise used all diligence to attain the whole mind that was in Christ, and laboured to walk, in every point, as their beloved Master. In order to this they walked in a constant course of universal self-denial, trampling on every pleasure which they were not divinely conscious prepared them for taking pleasure in God. They took up their cross daily. They strove, they agonized without intermission, to enter in at the strait gate. This one thing they did, they spared no pains to arrive at the summit of Christian holiness; "leaving the first principles of the doctrine of Christ, to go on to perfection;" to "know all that love of God which passeth knowledge, and to be filled with all the fulness of God."

I. To begin at the beginning of the day. It is the manner of the generality of Christians, if they are not obliged to work for their living, to rise, particularly in winter, at eight or nine in the morning after having lain in bed eight or nine, if not more hours. I do not say now (as I should have been very apt to do fifty years ago,) that all who indulge themselves in this manner are in the way to hell. But neither can I say they are in the way to heaven, denying themselves, and taking up their cross daily. Sure I am, there is "a more excellent way" to promote health both of body and mind. From an observation of more than sixty years, I have learned, that men in health require, at an average, from six to seven hours' sleep, and healthy women a little more, from seven to eight, in four-and-twenty hours. I know this quantity of sleep to be most advantageous to the body as well as the soul. It is preferable to any medicine which I have known, both for preventing and removing nervous disorders. It is, therefore, undoubtedly the most excellent way, in defiance of fashion and custom, to take just so much sleep as experience proves our nature to require; seeing this is indisputably most conducive both to bodily and spiritual health. And why should not you walk in this way Because it is difficult Nay, with men it is impossible. But all things are possible with God; and by his grace all things will be possible to you. Only continue instant in prayer, and you will find this not only possible, but easy: Yea, and it will be far easier to rise early constantly, than to do it sometimes. But then you must begin at the right end; if you rise early, you must sleep early. Impose it upon yourself, unless when something extraordinary occurs, to go to bed at a fixed hour. Then the difficulty of it will soon be over; but the advantage of it will remain for ever.

II. The generality of Christians, as soon as they rise, are accustomed to use some kind of prayer; and probably to use the same form still which they learned when they were eight or ten years old. Now I do not condemn those who proceed thus (though many do,) as mocking God; though they have used the same form, without any variation, for twenty or thirty years together. But surely there is "a more excellent way" of ordering our private devotions. What if you were to follow the advice given by that great and good man, Mr. Law, on this subject Consider both your outward and inward state, and vary your prayers accordingly. For instance: Suppose your outward state is prosperous; suppose you are in a state of health, ease, and plenty, having your lot cast among kind relations, good neighbours, and agreeable friends, that love you and you them; then your outward state manifestly calls for praise and thanksgiving to God. On the other hand, if you are in a state of adversity; if God has laid trouble upon your loins; if you are in poverty, in want, in outward distress; if you are in any imminent danger; if you are in pain and sickness; then you are clearly called to pour out your soul before God in such prayer as is suited to your circumstances. In like manner you may suit your devotions to your inward state, the present state of your mind. Is your soul in heaviness, either from a sense of sin, or through manifold temptations Then let your prayer consist of such confessions, petitions, and supplications, as are agreeable to your distressed situation of mind. On the contrary, is your soul in peace Are you rejoicing in God Are his consolations not small with you Then say, with the Psalmist: "Thou art my God, and I will love thee: Thou art my God, and I will praise thee." You may, likewise, when you have time, add to your other devotions a little reading and meditation, and perhaps a psalm of praise, -- the natural effusion of a thankful heart. You must certainly see that this is "a more excellent way" than the poor dry form which you used before.

III. 1. The generality of Christians, after using some prayer, usually apply themselves to the business of their calling. Every man that has any pretence to be a Christian will not fail to do this; seeing it is impossible that an idle man can be a good man, -- sloth being inconsistent with religion. But with what view For what end do you undertake and follow your worldly business "To provide things necessary for myself and my family." It is a good answer as far as it goes; but it does not go far enough. For a Turk or a Heathen goes so far, -- does his work for the very same ends. But a Christian may go abundantly farther: His end in all his labour is, to please God; to do, not his own will, but the will of him that sent him into the world, -- for this very purpose, to do the will of God on earth as angels do in heaven. He works for eternity. He "labours not for the meat that perisheth," (this is the smallest part of his motive,) "but for that which endureth to everlasting life." And is not this "a more excellent way" 2. Again: In what manner do you transact your worldly business I trust, with diligence, whatever your hand findeth to do, doing it with all our might; in justice, rendering to all their due, in every circumstance of life; yea, and in mercy, doing unto every man what you would he should do unto you. This is well: But a Christian is called to go still farther, -- to add piety to justice; to intermix prayer, especially the prayer of the heart, with all the labour of his hands. Without this all his diligence and justice only show him to be an honest Heathen; and many there are who profess the Christian religion, that go no farther than honest Heathenism.

5. But supposing these, as well as the reading of plays, novels, newspapers, and the like, to be quite innocent diversions; yet are there not more excellent ways of diverting themselves for those that love or fear God Would men of fortune divert themselves in the open air They may do it by cultivating and improving their lands, by planting their grounds, by laying out, carrying on, and perfecting their gardens and orchards. At other times they may visit and converse with the most serious and sensible of their neighbours; or they may visit the sick, the poor, the widows, and fatherless in their affliction. Do they desire to divert themselves in the house They may read useful history, pious and elegant poetry, or several branches of natural philosophy. If you have time, you may divert yourself by music, and perhaps by philosophical experiments. But above all, when you have once learned the use of prayer, you will find that as That which yields or fills All space, the ambient air, wide interfused Embraces round this florid earth; so will this, till through every space of life it be interfused with all your employments, and wherever you are, whatever you do, embrace you on every side. Then you will be able to say boldly: -- With me no melancholy void, No moment lingers unemploy'd, Or unimproved below: My weariness of life is gone, Who live to serve my God alone, And only Jesus know. VI. One point only remains to be considered; that is, the use of money. What is the way wherein the generality of Christians employ this And is there not "a more excellent way" 1. The generality of Christians usually set apart something yearly -- perhaps a tenth or even one-eighth part of their income, whether it arise from yearly revenue, or from trade, -- for charitable uses. Few I have known who said like Zaccheus, "Lord, the half of my goods I give to the poor." O that it would please God to multiply these friends of mankind, these general benefactors! But, 2. Besides those who have a stated rule, there are thousands who give large sums to the poor; especially when any striking instance of distress is represented to them in lively colours.

6. Who then is a wise man, and endued with knowledge among you Let him resolve this day, this hour, this moment, the Lord assisting him, to choose in all the preceding particulars the "more excellent way:" And let him steadily keep it, both with regard to sleep, prayer, work, food, conversation, and diversions; and particularly with regard to the employment of that important talent, money. Let your heart answer to the call of God, "From this moment, God being my helper, I will lay up no more treasure upon earth: This one thing I will do, I will lay up treasure in heaven; I will render unto God the things that are God's: I will give him all my goods, and all my heart."

An Israelite Indeed "Behold an Israelite indeed, in whom is no guile." John 1:47. 1. Some years ago a very ingenious man, Professor Hutcheson of Glasgow, published two treatises, The Original of our Ideas of Beauty and Virtue. In the latter of these he maintains that the very essence of virtue is, the love of our fellow-creatures. He endeavours to prove, that virtue and benevolence are one and the same thing; that every temper is only so far virtuous, as it partakes of the nature of benevolence; and that all our words and actions are then only virtuous, when they spring from the same principle. "But does he not suppose gratitude, or the love of God to be the foundation of this benevolence" By no means: Such a supposition as this never entered into his mind. Nay, he supposes just the contrary: He does not make the least scruple to aver, that if any temper or action be produced by any regard to God, or any view to a reward from him, it is not virtuous at all; and that if an action spring partly from benevolence and partly from a view to God, the more there is in it of a view to God, the less there is of virtue. 2. I cannot see this beautiful essay of Mr. Hutcheson's in any other light than as a decent, and therefore more dangerous, attack upon the whole of the Christian Revelation: Seeing this asserts the love of God to be the true foundation, both of the love of neighbour, and all other virtues; and, accordingly, places this as "the first and great commandment," on which all the rest depend, "Thou shalt love the Lord thy God will all thy heart, and with all thy mind, and with all thy soul, and with all thy strength." So that, according to the Bible, benevolence, or the love of our neighbour, is only the second commandment. And suppose the Scripture be of God, it is so far from being true, that benevolence alone is both the foundation and the essence of all virtue, that benevolence itself is no virtue at all, unless it spring from the love of God

3. Concerning officious lies, those that are spoken with a design to do good, there have been numerous controversies in the Christian Church. Abundance of writers, and those men of renown, for piety as well as learning, have published whole volumes upon the subject, and, in despite of all opposers, not only maintained them to be innocent, but commended them as meritorious. But what saith the Scripture One passage is so express that there does not need any other. It occurs in the third chapter of the Epistle to the Romans, where the very words of the Apostle are: (Rom. 3: 7, 8,) "If the truth of God hath more abounded through my lie unto his glory, why am I yet judged as a sinner" (Will not that lie be excused from blame, for the good effect of it) "And not rather, as we are slanderously reported, and as some affirm that we say, Let us do evil, that good may come Whose damnation is just." Here the Apostle plainly declares, (1.) That the good effect of a lie is no excuse for it. (2.) That it is a mere slander upon Christians to say, "They teach men to do evil that good may come." (3.) That if any, in fact, do this; either teach men to do evil that good may come, or do so themselves; their damnation is just. This is peculiarly applicable to those who tell lies in order to do good thereby. It follows, that officious lies, as well as all others, are an abomination to the God of truth. Therefore, there is no absurdity, however strange it may sound, in that saying of the ancient Father, "I would not tell a wilful lie, to save the souls of the whole world."

4. The second thing which is implied in the character of "an Israelite indeed," is, sincerity. As veracity is opposite to lying, so sincerity is to cunning. But it is not opposite to wisdom, or discretion, which are well consistent with it. "But what is the difference between wisdom and cunning Are they not almost, if not quite, the same thing" By no means. The difference between them is exceeding great. Wisdom is the faculty of discerning the best ends, and the fittest means of attaining them. The end of every rational creature is God: the enjoying him in time and in eternity. The best, indeed the only, means of attaining this end, is "the faith that worketh by love." True prudence, in the general sense of the word, is the same thing with wisdom. Discretion is but another name for prudence, -- if it be not rather a part of it, as it sometimes is referred to our outward behaviour, -- and means, the ordering our words and actions right. On the contrary, cunning (so it is usually termed amongst common men, but policy among the great) is, in plain terms, neither better nor worse than the art of deceiving. If therefore, it be any wisdom at all, it is "the wisdom from beneath;" springing from the bottomless pit, and leading down to the place from whence it came. 5. The two great means which cunning uses in order to deceive, are, simulation and dissimulation. Simulation is the seeming to be what we are not; dissimulation, the seeming not to be what we are; according to the old verse, Quod non est simulo: Dissimuloque quod est. Both the one and the other we commonly term, the "hanging out of false colours." Innumerable are the shapes that simulation puts on in order to deceive. And almost as many are used by dissimulation for the same purpose. But the man of sincerity shuns them both, and always appears exactly what he is.

On Charity "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so as to remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and give my body to be burned, and have not charity, it profiteth me nothing." 1 Cor. 13:1-3. We know, "All Scripture is given by inspiration of God," and is therefore true and right concerning all things. But we know, likewise, that there are some Scriptures which more immediately commend themselves to every man's conscience. In this rank we may place the passage before us; there are scarce any that object to it. On the contrary, the generality of men very readily appeal to it. Nothing is more common than to find even those who deny the authority of the Holy Scriptures, yet affirming, "This is my religion; that which is described in the thirteenth chapter of the Corinthians." Nay, even a Jew, Dr. Nunes, a Spanish physician, then settled at Savannah, in Georgia, used to say with great earnestness, "That Paul of Tarsus was one of the finest writers I have ever read. I wish the thirteenth chapter of his first letter to the Corinthians were wrote in letters of gold. And I wish every Jew were to carry it with him wherever he went." He judged, (and herein he certainly judged right,) that this single chapter contained the whole of true religion. It contains "whatsoever things are just, whatsoever things are pure, whatsoever things are lovely: If there be any virtue, if there be any praise," it is all contained in this. In order to see this in the clearest light, we may consider, I. What the charity here spoken of is: II. What those things are which are usually put in the place of it. We may then, III. Observe, that neither any of them, nor all of them put together, can supply the want of it. I. 1. We are, First, to consider what this charity is. What is the nature and what are the properties of it

5. Secondly, "Love is not provoked." Our present English translation renders it, "is not easily provoked." But how did the word easily come in There is not a tittle of it in the text: The words of the Apostle are simply these, ou paraxunetai. Is it not probable, it was inserted by the translators with a design to excuse St. Paul, for fear his practice should appear to contradict his doctrine For we read, (Acts 15:36, et seq.,) "And some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take with them who departed from the work. And the contention was so sharp between them that they departed asunder one from the other: And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed; being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches."

8. Thirdly. "Love is longsuffering." It endures not a few affronts, reproaches, injuries; but all things, which God is pleased to permit either men or devils to inflict. It arms the soul with inviolable patience; not harsh stoical patience, but yielding as the air, which, making no resistance to the stroke, receives no harm thereby. The lover of mankind remembers Him who suffered for us, "leaving us an example that we might tread in his steps." Accordingly, "if his enemy hunger, he feeds him; if he thirst, he gives him drink:" And by so doing, he "heaps coals of fire," of melting love, upon his head. "And many waters cannot quench this love; neither can the floods" of ingratitude "drown it." II. 1. We are, Secondly, to inquire, what those things are, which, it is commonly supposed, will supply the place of love. And the first of these is eloquence; a faculty of talking well, particularly on religious subjects. Men are generally inclined to think well of one that talks well. If he speaks properly and fluently of God, and the things of God, who can doubt of his being in God's favour And it is very natural for him to think well of himself; to have as favourable an opinion of himself as others have. 2. But men of reflection are not satisfied with this: They are not content with a flood of words; they prefer thinking before talking, and judge, one that knows much is far preferable to one that talks much. And it is certain, knowledge is an excellent gift of God; particularly knowledge of the Holy Scriptures, in which are contained all the depths of divine knowledge and wisdom. Hence it is generally thought that a man of much knowledge, knowledge of Scripture in particular, must not only be in the favour of God, but likewise enjoy a high degree of it.

In order to do this in the clearest manner, we may consider them one by one. And, First, "though I speak with the tongues of men and of angels;" -- with an eloquence such as never was found in men, concerning the nature, attributes, and works of God, whether of creation or providence; though I were not herein a whit behind the chief of the apostles; preaching like St. Peter, and praying like St. John; -- yet unless humble, gentle, patient love, be the ruling temper of my soul, I am no better, in the judgment of God, "than sounding brass, or a rumbling cymbal." The highest eloquence, therefore, either in private conversation, or in public ministrations, -- the brightest talents either for preaching or prayer, -- if they were not joined with humble, meek, and patient resignation, might sink me the deeper into hell, but will not bring me one step nearer heaven. 2. A plain instance may illustrate this. I knew a young man between fifty and sixty years ago, who, during the course of several years, never endeavoured to convince any one of a religious truth, but he was convinced; and he never endeavoured to persuade any one to engage in a religious practice, but he was persuaded: What then All that power of convincing speech, all that force of persuasion, if it was not joined with meekness and lowliness, with resignation and patient love, would no more qualify him for the fruition of God, than a clear voice, or a fine complexion. Nay, it would rather procure him a hotter place in everlasting burnings! 3. Secondly. "Though I have the gift of prophecy," -- of foretelling those future events which no creature can foresee; and "though I understand all" the "mysteries" of nature, of providence, and the word of God; and "have all knowledge" of things, divine or human, that any mortal ever attained to; though I can explain the most mysterious passages of Daniel, of Ezekiel, and the Revelation; -- yet if I have not humility, gentleness, and resignation, "I am nothing" in the sight of God.

4. And yet all this profited him nothing, either for temporal or eternal happiness. When the war was over, he returned to England; but the story was got before him: In consequence of which he was sent for by the Countess of St--s, and several other persons of quality, who were desirous to receive so surprising an account from his own mouth. He could not bear so much honour. It quite turned his brain. In a little time he ran stark mad. And so he continues to this day, living still, as I apprehend, on Wibsey Moorside, within a few miles of Leeds. [At the time of writing this sermon. He is since dead.] 5. And what would it profit a man to "have all knowledge," even that which is infinitely preferable to all other, -- the knowledge of the Holy Scripture I knew a young man about twenty years ago, who was so thoroughly acquainted with the Bible, that if he was questioned concerning any Hebrew word in the Old, or any Greek word in the New Testament, he would tell, after a little pause, not only how often the one or the other occurred in the Bible, but also what it meant in every place. His name was Thomas Walsh. [His Journal, written by himself, is extant.] Such a master of Biblic knowledge I never saw before, and never expect to see again. Yet if, with all his knowledge, he had been void of love; if he had been proud, passionate, or impatient; he and all his knowledge would have perished together, as sure as ever he was born.

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

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

11. But our choicest zeal should be reserved for love itself, - the end of the commandment, the fulfilling of the law. The church, the ordinances, outward works of every kind, yea, all other holy tempers, are inferior to this, and rise in value only as they approach nearer and nearer to it. Here then is the great object of Christian zeal. Let every true believer in Christ apply, with all fervency of spirit, to the God and Father of our Lord Jesus Christ, that his heart may be more and more enlarged in love to God and to all mankind. This one thing let him do: let him "press on to this prize of our high calling of God in Christ Jesus." III. It remains only to draw some practical inferences from the preceding observations. 1. And, First, if zeal, true Christian zeal, be nothing but the flame of love, then hatred, in every kind and degree, then every sort of bitterness toward them that oppose us, is so far from deserving the name of zeal, that it is directly opposite to it. If zeal be only fervent love, then it stands at the utmost distance from prejudice, jealousy, evil surmising; seeing "love thinketh no evil." Then bigotry of every sort, and, above all, the spirit of persecution, are totally inconsistent with it. Let not, therefore, any of these unholy tempers screen themselves under that sacred name. As all these are the works of the devil, let them appear in their own shape, and no longer under that specious disguise deceive the unwary children of God. 2. Secondly. If lowliness be a property of zeal, then pride is inconsistent with it. It is true, some degree of pride may remain after the love of God is shed abroad in the heart; as this is one of the last evils that is rooted out, when God creates all things new; but it cannot reign, nor retain any considerable power, where fervent love is found. Yea, were we to give way to it but a little, it would damp that holy fervour, and, if we did not immediately fly back to Christ. would utterly quench the Spirit.

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

9. Those, indeed, who are still dead in trespasses and sins have neither part nor lot in this matter; nor those that live in any open sin, such as drunkenness, Sabbath-breaking, or profane swearing. These have nothing to do with zeal; they have no business at all even to take the word in their mouth. It is utter folly and impertinence for any to talk of zeal for God, while he is doing the works of the devil. But if you have renounced the devil and all his works, and have settled it in your heart, I will "worship the Lord my God, and him only will I serve," then beware of being neither cold nor hot; then be zealous for God. You may begin at the lowest step. Be zealous for the Church, more especially for that particular branch thereof wherein your lot is cast. Study the welfare of this, and carefully observe all the rules of it, for conscience' sake. But, in the mean time, take heed that you do not neglect any of the ordinances of God; for the sake of which, in a great measure, the church itself was constituted: so that it would be highly absurd to talk of zeal for the church, if you were not more zealous for them. But are you more zealous for works of mercy, than even for works of piety Do you follow the example of your Lord, and prefer mercy even before sacrifice Do you use all diligence in feeding the hungry, clothing the naked, visiting them that are sick and in prison And, above all, do you use every means in your power to save souls from death If, as you have time, "you do good unto all men," though "especially to them that are of the household of faith," your zeal for the church is pleasing to God: but if not, if you are not "careful to maintain good works," what have you to do with the church If you have not "compassion on your fellow-servants," neither will your Lord have pity on you. "Bring no more vain oblations." All your service is "an abomination to the Lord."

12. Take then the whole of religion together, just as God has revealed it in his word; and be uniformly zealous for every part of it, according to its degree of excellence. Grounding all your zeal on the one foundation, "Jesus Christ and him crucified;" holding fast this one principle, "The life I now live, I live by faith in the Son of God, who loved ME, and gave himself for ME;" proportion your zeal to the value of its object. Be calmly zealous, therefore, first, for the Church; "the whole state of Christ's Church militant here on earth:" and in particular for that branch thereof with which you are more immediately connected. Be more zealous for all those ordinances which our blessed Lord hath appointed, to continue therein to the end of the world. Be more zealous for those works of mercy, those "sacrifices wherewith God is well pleased," those marks whereby the Shepherd of Israel will know his sheep at the last day. Be more zealous still for holy tempers, for long-suffering, gentleness, meekness, lowliness, and resignation; but be most zealous of all for love, the queen of all graces, the highest perfection in earth or heaven, the very image of the invisible God, as in men below, so in angels above. For "God is love; and he that dwelleth in love, dwelleth in God, and God in him."

"We conceive an abhorrence of a man that is in bed when he should be at his labour. We cannot think good of him, who is such a slave to drowsiness as to neglect his business for it. "Let this, therefore, teach us to conceive how odious we must appear to God, if we are in bed, shut up in sleep, when we should be praising God; and are such slaves to drowsiness as to neglect our devotions for it. "Sleep is such a dull, stupid state of existence, that, even among mere animals, we despise them most which are most drowsy. He, therefore, that chooses to enlarge the slothful indolence of sleep, rather than be early at his devotions, chooses the dullest refreshment of the body, before the noblest enjoyments of the soul. He chooses that state which is a reproach to mere animals, before that exercise which is the glory of angels. 10. "Besides, he that cannot deny himself this drowsy indulgence, is no more prepared for prayer when he is up, than he is prepared for fasting or any other act of self-denial. He may indeed more easily read over a form of prayer, than he can perform these duties; but he is no more disposed for the spirit of prayer, than he is disposed for fasting. For sleep thus indulged gives a softness to all our tempers, and makes us unable to relish any thing but what suits an idle state of mind, as sleep does. So that a person who is a slave to this idleness is in the same temper when he is up. Every thing that is idle or sensual pleases him. And every thing that requires trouble or self-denial, is hateful to him, for the same reason that he hates to rise. 11. "It is not possible for an epicure to be truly devout. He must renounce his sensuality, before he can relish the happiness of devotion. Now, he that turns sleep into an idle indulgence, does as much to corrupt his soul, to make it a slave to bodily appetites, as an epicure does. It does not disorder his life, as notorious acts of intemperance do; but, like any more moderate course of indulgence, it silently, and by smaller degrees, wears away the spirit of religion, and sinks the soul into dullness and sensuality.

"Self-denial of all kinds is the very life and soul of piety; but he that has not so much of it as to be able to be early at his prayers cannot think that he has taken up his cross, and is following Christ. "What conquest has he got over himself What right hand has he cut off What trials is he prepared for What sacrifice is he ready to offer to God, who cannot be so cruel to himself as to rise to prayer at such a time as the drudging part of the world are content to rise to their labour 12. "Some people will not scruple to tell you, that they indulge themselves in sleep because they have nothing to do; and that if they had any business to rise to they would not lose so much of their time in sleep. But they must be told that they mistake the matter; that they have a great deal of business to do; they have a hardened heart to change; they have the whole spirit of religion to get. For surely he that thinks he has nothing to do, because nothing but his prayers want him, may justly be said to have the whole spirit of religion to seek. "You must not therefore consider how small a fault it is to rise late; but how great a misery it is to want the spirit of religion, and to live in such softness and idleness as make you incapable of the fundamental duties of Christianity. "If I was to desire you not to study the gratification of your palate, I would not insist upon the sin of wasting your money, though it is a great one; but I would desire you to renounce such a way of life, because it supports you in such a state of sensuality as renders you incapable of relishing the most essential doctrines of religion.

"For the same reason, I do not insist much upon the sin of wasting your time in sleep, though it be a great one; but I desire you to renounce this indulgence, because it gives a softness and idleness to your soul, and is so contrary to that lively, zealous, watchful, self-denying spirit, which was not only the spirit of Christ and his Apostles, and the spirit of all the saints and martyrs that have ever been among men, but must be the spirit of all those who would not sink in the common corruption of the world. 13. "Here, therefore, we must fix our charge against this practice. We must blame it, not as having this or that particular evil, but as a general habit that extends itself through our whole spirit, and supports a state of mind that is wholly wrong. "It is contrary to piety; not as accidental slips or mistakes in life are contrary to it; but in such a manner as an ill state of body is contrary to health. "On the other hand, if you was to rise early every morning, as an instance of self-denial, as a method of renouncing indulgence, as a means of redeeming your time and fitting your spirit for prayer, you would soon find the advantage. This method, though it seems but a small circumstance, might be a means of great piety. It would constantly keep it in your mind, that softness and idleness the bane of religion. It would teach you to exercise power over yourself, and to renounce other pleasures and tempers that war against the soul. And what is so planted and watered, will certainly have an increase from God." III. 1. It now only remains to inquire, in the Third place, how we may redeem the time, how we may proceed in this important affair. In what manner shall we most effectually practise this important branch of temperance

I advise all of you who are thoroughly convinced of the unspeakable importance of it, suffer not that conviction to die away, but instantly begin to act suitably to it. Only do not depend on your own strength; if you do, you will be utterly baffled. Be deeply sensible that as you are not able to do anything good of yourselves, so here, in particular, all your strength, all your resolution, will avail nothing. Whoever trusts in himself will be confounded. I never found an exception. I never knew one who trusted in his own strength that could keep this resolution for a twelve-month. 2. I advise you, Secondly, cry to the Strong for strength. Call upon Him that hath all power in heaven and earth, and believe that he will answer the prayer that goeth not out of feigned lips. As you cannot have too little confidence in yourself, so you cannot have too much in him. Then set out in faith; and surely his strength shall be made perfect in your weakness. 3. I advise you, Thirdly, add to your faith, prudence: Use the most rational means to attain your purpose. Particularly begin at the right end, otherwise you will lose your labour. If you desire to rise early, sleep early; secure this point at all events. In spite of the most dear and agreeable companions, in spite of their most earnest solicitations, in spite of entreaties, railleries, or reproaches, rigorously keep your hour. Rise up precisely at your time, and retire without ceremony. Keep your hour, notwithstanding the most pressing business: Lay all things by till the morning. Be it ever so great a cross, ever so great self-denial, keep your hour, or all is over. 4. I advise you, Fourthly, be steady. Keep your hour of rising without intermission. Do not rise two mornings, and lie in bed the third; but what you do once, do always. "But my head aches." Do not regard that. It will soon be over. "But I am uncommonly drowsy; my eyes are quite heavy." Then you must not parley; otherwise it is a lost case; but start up at once. And if your drowsiness does not go off, lie down for awhile an hour or two after. But let nothing make a breach upon this rule, rise and dress yourself at your hour.

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

4. I purpose, at present, to confine my discourse to one article of these, -- visiting the sick: A plain duty, which all that are in health may practise in a higher or lower degree; and which, nevertheless, is almost universally neglected, even by those that profess to love God. And touching this I would inquire, I. What is implied in visiting the sick II. How is it to be performed -- And, III. By whom I. First, I would inquire, What is the nature of this duty What is implied in "visiting the sick" 1. By the sick, I do not mean only those that keep their bed, or that are sick in the strictest sense. Rather I would include all such as are in a state of affliction, whether of mind or body; and that whether they are good or bad, whether they fear God or not. 2. "But is there need of visiting them in person May we not relieve them at a distance Does it not answer the same purpose if we send them help as if we carry it ourselves" Many are so circumstanced that they cannot attend the sick in person; and where this is the real case it is undoubtedly sufficient for them to send help, being the only expedient they can use. But this is not properly visiting the sick; it is another thing. The word which we render visit, in its literal acceptation, means to look upon. And this, you well know, cannot be done unless you are present with them. To send them assistance is, therefore, entirely a different thing from visiting them. The former, then, ought to be done, but the latter not left undone.

"But I send a physician to those that are sick; and he can do them more good than I can." He can, in one respect; he can do them more good with regard to their bodily health. But he cannot do them more good with regard to their souls, which are of infinitely greater importance. And if he could, this would not excuse you: His going would not fulfil your duty. Neither would it do the same good to you, unless you saw them with your own eyes. If you do not, you lose a means of grace; you lose an excellent means of increasing your thankfulness to God, who saves you from this pain and sickness, and continues your health and strength; as well as of increasing your sympathy with the afflicted, your benevolence, and all social affections. 3. One great reason why the rich, in general, have so little sympathy for the poor, is, because they so seldom visit them. Hence it is, that, according to the common observation, one part of the world does not know what the other suffers. Many of them do not know, because they do not care to know: they keep out of the way of knowing it; and then plead their voluntary ignorances an excuse for their hardness of heart. "Indeed, Sir," said person of large substance, "I am a very compassionate man. But, to tell you the truth, I do not know anybody in the world that is in want." How did this come to pass Why, he took good care to keep out of their way; and if he fell upon any of them unawares "he passed over on the other side."

II. 1. I proceed to inquire, in the Second place, How are we to visit them In what manner may this labour of love be most effectually performed How may we do this most to the glory of God, and the benefit of our neighbour But before ever you enter upon the work, you should be deeply convinced that you are by means sufficient for it; you have neither sufficient grace, nor sufficient understanding, to perform it in the most excellent manner. And this will convince you of the necessity of applying to the Strong for strength; and of flying to the Father of Lights, the Giver of every good gift, for wisdom; ever remembering, "there is a Spirit in man that giveth wisdom; and the inspiration of the Holy One that giveth understanding." Whenever, therefore, you are about to enter upon the work, seek his help by earnest prayer. Cry to him for the whole spirit of humility, lest if pride steal into your heart, if you ascribe anything to yourself, while you strive to save others you destroy your own soul. Before and through the work, from the beginning to the end, let your heart wait upon him for a continual supply of meekness and gentleness, of patience and longsuffering, that you may never be angry or discouraged at whatever treatment, rough or smooth, kind or unkind, you may meet with. Be not moved with the deep ignorance of some, the dullness, the amazing stupidity of others; marvel not at their peevishness or stubbornness, at their non-improvement after all the pains that you have taken; yea, at some of them turning back to perdition, and being worse than they were before. Still your record is with the Lord, and your reward with the Most High.

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.

4. "But have the poor themselves any part or lot in this matter Are they any way concerned in visiting the sick What can they give to others, who have hardly the conveniences, or perhaps necessaries, of life for themselves" If they have not, yet they need not be wholly excluded from the blessing which attends the practice of this duty. Even those may remember that excellent rule, "Let our conveniences give way to our neighbour's necessities; and our necessities give way to our neighbour's extremities." And few are so poor, as not to be able sometimes to give "two mites;" but if they are not, if they have no money to give, may they not give what is of more value Yea, of more value than thousands of gold and silver. If you speak "in the name of Jesus Christ of Nazareth," may not the words you speak be health to the soul, and marrow to the bones Can you give them nothing Nay, in administering to them the grace of God, you give them more than all this world is worth. Go on, go on, thou poor disciple of a poor Master! Do as he did in the days of his flesh! Whenever thou hast an opportunity, go about doing good, and healing all that are oppressed of the devil; encouraging them shake off his chains, and fly immediately to Him Who sets the prisoners free, and breaks The iron bondage from their necks. Above all, give them your prayers. Pray with them; pray for them; and who knows but you may save their souls alive 5. You that are old, whose feet are ready to stumble upon the dark mountains, may not you do a little more good before you go hence and are no more seen O remember, 'Tis time to live, if you grow old Of little life the best to make, And manage wisely the last stake!

9. Seeing then this is a duty to which we are called, rich and poor, young and old, male and female, (and it would be well parents would train up their children herein, as well as in saying their prayers and going to church,) let the time past suffice that almost all of us have neglected it, as by general consent. O what need has every one of us to say, "Lord, forgive me my sins of omission!" Well, in the name of God, let us now from this day set about it with general consent. And I pray, let it never go out of your mind that this is a duty which you cannot perform by proxy; unless in one only case, -- unless you are disabled by your own pain or weakness. In that only case, it suffices to send the relief which you would otherwise give. Begin, my dear brethren, begin now; else the impression which you now feel will wear off; and, possibly, it may never return! What then will be the consequence Instead of hearing that word, "Come, ye blessed! -- For I was sick, and ye visited me;" you must hear that awful sentence, "Depart, ye cursed! -- For I was sick, and ye visited me not!"

The Rich Man And Lazarus "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead." Luke 16:31. 1. How strange a paradox is this! How contrary to the common apprehension of men! Who is so confirmed in unbelief as not to think, "If one came to me from the dead, I should be effectually persuaded to repent" But this passage affords us a more strange saying: (Luke 16:13:) "Ye cannot serve God and mammon." "No! Why not Why cannot we serve both" will a true servant of mammon say. Accordingly, the Pharisees, who supposed they served God, and did cordially serve mammon, derided him: exemukthrizon. A word expressive of the deepest contempt. But he said, (Luke 16:15,) "Ye are they who justify yourselves before men; but God knoweth your hearts: And that which is highly esteemed among men, is (very commonly) an abomination before God:" A terrible proof of which our Lord subjoins in the remaining part of the chapter. 2. But is the subsequent account merely a parable, or a real history It has been believed by many, and roundly asserted, to be a mere parable, because of one or two circumstances therein, which are not easy to be accounted for. In particular, it is hard to conceive, how a person in hell could hold conversation with one in paradise. But, admitting we cannot account for this, will it overbalance an express assertion of our Lord: "There was," says our Lord, "a certain rich man." -- Was there not Did such a man never exist "And there was a certain beggar named Lazarus."- -Was there, or was there not Is it not bold enough, positively to deny what our blessed Lord positively affirms Therefore, we cannot reasonably doubt, but the whole narration, with all its circumstances, is exactly true. And Theophylact (one of the ancient commentators on the Scriptures) observes upon the text, that, "according to the tradition of the Jews, Lazarus lived at Jerusalem." I purpose, with God's assistance, First, to explain this history; Secondly, to apply it; and, Thirdly, to prove the truth of that weighty sentence with which it is concluded, namely, "If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead."

6. "And he cried, and said, Father Abraham, have mercy upon me!" -- I do not remember, in all the Bible, any prayer made to a saint, but this. And if we observe who made it, -- a man in hell, -- and with what success, we shall hardly wish to follow the precedent. O let us cry for mercy to God, not to man! And it is our wisdom to cry now, while we are in the land of mercy; otherwise it will be too late! -- "I am tormented in this flame!" Tormented, observe, not purified. Vain hope, that fire can purify a spirit! As well might you expect water to cleanse the soul, as fire. God forbid that you or I should make the trial! 7. And "Abraham said, Son, remember:" -- Mark, how Abraham accosts a damned spirit: And shall we behave with less tenderness to any of the children of God, "because they are not of our opinion" -- "Thou in thy lifetime receivedst thy good things." O, beware it be not your case! Are not the things of the world "thy good things" -- the chief objects of thy desire and pursuit Are they not thy chief joy If so, thou art in a very dangerous state; in the very condition which Dives was in upon earth! Do not then dream that all is well, because thou art "highly esteemed among men;" because thou doest no harm, or doest much good, or attendest all the ordinances of God. What is all this, if thy soul cleaves to the dust; if thy heart is in the world; if thou lovest the creature more than the Creator 8. How striking are the next words! "Beside all this, between us and you there is a great gulf fixed; so that they who would pass from us to you cannot; neither can they pass to us, that would come from thence." This was the text which occasioned the epitaph on a right honourable infidel and gamester: -- Here lies a dicer; long in doubt If death could kill the soul, or not: Here ends his doubtfulness; at last Convinced; -- but,ah! the die is cast!

2. In order to prove more at large, that if men "hear not Moses and the Prophets, neither will they be" effectually "persuaded" to repent, "though one rose from the dead," I will propose a case of this kind, with all the advantages that can be conceived. Suppose, then, one that does not "hear Moses and the Prophets," that does not believe the Scripture to be of God, to be fast asleep in his bed, and suddenly to awake while the clock was just striking one. He is surprised to observe the chamber as light as if it were noon-day. He looks up, and sees one whom he perfectly knew standing at his bed-side. Though a little surprised at first, he quickly recollects himself, and has the courage to ask, "Are not you my friend, who died at such a time" He answers, "I am. I am come from God, with a message to you. You have often wished you could see one risen from the dead; and said, then you would repent. You have your wish; and I am ordered to inform you, you are seeking death in the error of your life. If you die in the state you are in now, you will die eternally. I warn you, in His name, that the Scriptures are the real word of God; that from the moment you die, you will be remarkably happy, or unspeakably miserable; that you cannot be happy hereafter, unless you are holy here; which cannot be, unless you are born again. Receive this call from God! Eternity is at hand. Repent, and believe the gospel!" Having spoken these words, he vanishes away; and the room is dark as it was before. 3. One may easily believe, it would be impossible for him not to be convinced for the present. He would sleep no more that night; and would, as soon as possible, tell his family what he had seen and heard. Not content with this, he would be impatient to tell it to his former companions. And, probably, observing the earnestness with which he spoke, they would not then contradict him. They would say to each other, "Give him time to cool; then he will be a reasonable man again."

4. Now, it is constantly found, that impressions made on the memory gradually decay; that they grow weaker and weaker in process of time, and the traces of them fainter and fainter. So it must be in this case; which his companions observing, would not fail to seize the opportunity. They would speak to this effect: "It was a strange account you gave us some time since; the more so,because we know you to be a sensible man, and not inclined to enthusiasm. But, perhaps, you have not fully considered, how difficult it is, in some cases, to distinguish our dreams from our waking thoughts. Has anyone yet been able to find out an infallible criterion between them Is it not then possible, that you may have been asleep when this lively impression was made on your mind" When he had been brought to think, possibly it might be a dream; they would soon persuade him, probably it was so; and not long after, to believe, it certainly was a dream. So little would it avail, that one came from the dead! 5. It could not be expected to be otherwise. For what was the effect which was wrought upon him (1.) He was exceedingly frightened: (2.) This fright made way for a deeper conviction of the truth then declared: But (3.) his heart was not changed. None but the Almighty could effect this. Therefore (4.) the bias of his soul was still set the wrong way; he still loved the world, and, consequently, wished that the Scripture was not true. How easily then, as the fright wore off, would he again believe what he wished! The conclusion then is plain and undeniable. If men "hear not Moses and the Prophets, neither will they be persuaded" to repent and believe the gospel, "though one rose from the dead." 6. We may add one consideration more, which brings the matter to a full issue. Before, or about the same time, that Lazarus was carried into Abraham's bosom, another Lazarus, the brother of Martha and Mary, was actually raised from the dead. But were even those who believed the fact persuaded to repent So far from it, that "they took counsel to kill Lazarus," as well as his Master! Away then with the fond imagination, that those who "hear not Moses and the Prophets, would be persuaded, though on from the dead!"

On The Wedding Garment "How camest thou in hither not having a wedding garment Matt. 22:12. 1. In the verses preceding the text we read, "After these things, Jesus spake to them again in parables, and said, A certain king made a supper for his son. And when the king came in to see the guests, he saw one who had not on a wedding garment. And he saith unto him, Friend, how camest thou in hither not having a wedding garment And he was speechless. Then said the king to the servants, Bind him hand and foot, and cast him into outer darkness; there shall be weeping and gnashing of teeth." 2. Upon this parable one of our most celebrated expositors comments in the following manner: -- "The design of this parable is to set forth that gracious supply made by God to men in and by the preaching of the gospel. To invite them to this, God sent forth his servants, the Prophets and Apostles." -- And on these words, -- "Why camest thou in hither not having a wedding garment" he proceeds thus: "The punishment of whom ought not to discourage us, or make us turn our backs upon the holy ordinances." Certainly it ought not; but nothing of this kind can be inferred from this parable, which has no reference to the ordinances, any more than to baptism and marriage. And probably we should never have imagined it, but that the word supper occurred therein. 3. However, most of the English annotators have fallen into the same mistake with Mr. Burkitt. And so have thousands of their readers. Yet a mistake it certainly is; and such a mistake as has not any shadow of foundation in the text. It is true, indeed, that none ought to approach the Lord's table without habitual, at least, if not actual, preparation; that is, a firm purpose to keep all the commandments of God, and a sincere desire to receive all his promises. But that obligation cannot be inferred from this text, though it may from many other passages of Scripture. But there is no need of multiplying texts; one is as good as a thousand: There needs no more to induce any man of a tender conscience to communicate at all opportunities, than that single commandment of our Lord, "Do this in remembrance of me."

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

6. Another elegant writer, now I trust with God, speaks strongly to the same effect in the preface to his comment on St. Paul's Epistle to the Romans: "We certainly," says he, "shall need a better righteousness than our own, wherein to Stand at the bar of God in the day of judgment." I do not understand the expression. Is it scriptural Do we read it in the Bible, either in the Old Testament or the New I doubt it is an unscriptural, awkward phrase, Which has no determinate meaning. If you mean by that odd, uncouth question, 'In whose righteousness are you to stand at the last day" -- for whose sake, or by whose merit, do you expect to enter into the glory of God I answer, without the least hesitation, For the sake of Jesus Christ the Righteous. It is through his merits alone that all believers are saved; that is, justified -- saved from the guilt, -- sanctified -- saved from the nature, of sin; and glorified -- taken into heaven. 7. It may be worth our while to spend a few more words on this important point. Is it possible to devise a more unintelligible expression than this, -- "In what righteousness are we to stand before God at the last day" Why do you not speak plainly, and say, "For whose sake do you look to be saved" Any plain peasant would then readily answer, "For the sake of Jesus Christ." But all those dark, ambiguous phrases tend only to puzzle the cause, and open a way for unwary hearers to slide into Antinomianism. 8. Is there any expression similar to this of the "wedding garment" to be found in Holy Scripture In the Revelation we find mention made of "linen, white and clean, which is the righteousness of the saints." And this, too, many vehemently contend, means the righteousness of Christ. But how then are we to reconcile this with that passage in the seventh chapter, "They have washed their robes, and made them white in the blood of the Lamb" Will they say, "The righteousness of Christ was washed and made white in the blood of Christ" Away with such Antinomian jargon! Is not the plain meaning this: -- It was from the atoning blood that the very righteousness of the saints derived its value and acceptableness with God

15. When things of an indifferent nature are represented as necessary to salvation, it is a folly of the same kind, though not of the same magnitude. Indeed, it is not a little sin to represent trifles as necessary to salvation; such as going of pilgrimages, or anything that is not expressly enjoined in the Holy Scripture. Among these we may undoubtedly rank orthodoxy, or right opinions. We know, indeed, that wrong opinions in religion naturally lead to wrong tempers, or wrong practices; and that, consequently, it is our bounden duty to pray that we may have a right judgment in all things. But still a man may judge as accurately as the devil, and yet be as wicked as he. 16. Something more excusable are they who imagine holiness to consist in things that are only a part of it; (that is, when they are connected with the rest; otherwise they are no part of it at all;) suppose in doing no harm. And how exceeding common is this! How many take holiness and harmlessness to mean one and the same thing! whereas were a man as harmless as a post, he might be as far from holiness as heaven from earth. Suppose a man, therefore, to be exactly honest, to pay every one his own, to cheat no man, to wrong no man, to hurt no man, to be just in all his dealings; suppose a woman to be uniformly modest and virtuous in all her words and actions; suppose the one and the other to be steady practisers of morality, that is, of justice, mercy, and truth; yet all this, though it is good as far as it goes, is but a part of Christian holiness. Yea, suppose a person of this amiable character to do much good wherever he is; to feed the hungry, clothe the naked, relieve the stranger, the sick, the prisoner; yea, and to save many souls from death: it is possible he may still fall far short of that holiness without which he cannot see the Lord.

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.

11. This then, is a plain proof that the doctrine of predestination is not a doctrine of God, because it makes void the ordinance of God; and God is not divided against himself. A Second is, that it directly tends to destroy that holiness which is the end of all the ordinances of God. I do not say, none who hold it are holy; (for God is of tender mercy to those who are unavoidably entangled in errors of any kind;) but that the doctrine itself, -- that every man is either elected or not elected from eternity, and that the one must inevitably be saved, and the other inevitably damned, -- has a manifest tendency to destroy holiness in general; for it wholly takes away those first motives to follow after it, so frequently proposed in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear of hell. That these shall go away into everlasting punishment, and those into life eternal, is not motive to him to struggle for life who believes his lot is cast already; it is not reasonable for him so to do, if he thinks he is unalterably adjudged either to life or death. 12. As directly does this doctrine tend to destroy several particular branches of holiness. Such are meekness and love, -- love, I mean, of our enemies, -- of the evil and unthankful. I say not, that none who hold it have meekness and love; (for as is the power of God, so is his mercy;) but that it naturally tends to inspire, or increase, a sharpness or eagerness of temper, which is quite contrary to the meekness of Christ; as then especially appears, when they are opposed on this head. And it as naturally inspires contempt or coldness towards those whom we suppose outcast form God.

18. Fourthly. This uncomfortable doctrine directly tends to destroy our zeal for good works. And this it does, First, as it naturally tends (according to what was observed before) to destroy our love to the greater part of mankind, namely, the evil and unthankful. For whatever lessens our love, must go far lessen our desire to do them good. This it does, Secondly, as it cuts off one of the strongest motives to all acts of bodily mercy, such as feeding the hungry, clothing the naked, and the like, -- viz., the hope of saving their souls from death. For what avails it to relieve their temporal wants, who are just dropping into eternal fire 19. But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good works, but hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. They well know, could they once show this, the conclusion would be too plain to be denied, "If it be not necessary, it is not true," Now, this fundamental point you give up. For supposing that eternal, unchangeable decree, one part of mankind must be saved, though the Christian Revelation were not in being, and the other part of mankind must be damned, notwithstanding that Revelation. And what would an infidel desire more You allow him all he asks. In making the gospel thus unnecessary to all sorts of men, you give up the whole Christian cause. 20. And as this doctrine manifestly and directly tends to overthrow the whole Christian Revelation, so it does the same thing, by plain consequence, in making that Revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture.

21. And "the same Lord over all is rich" in mercy "to all that call upon him:" (Romans 10:12:) But you say, "No; he is such only to those for whom Christ died. And those are not all, but only a few, whom God hath chosen out of the world; for he died not for all, but only for those who were 'chosen in him before the foundation of the world.'" (Eph. 1:4.) Flatly contrary to your interpretation of these scriptures, also, is the whole tenor of the New Testament; as are in particular those texts: -- "Destroy not him with thy meat, for whom Christ died," (Rom. 14:15,) -- a clear proof that Christ died, not only for those that are saved, but also for them that perish: He is "the Saviour of the world;" (John 4:42;) He is "the Lamb of God that taketh away the sins of the world;" (John 1:29;) "He is the propitiation, not for our sins only, but also for the sins of the whole world;" (1 John 2:2;) "He," the living God, "is the Savior of all men;" (1 Timothy 4:10;) "He gave himself a ransom for all;" (1 Tim. 2:6;) "He tasted death for every man." (Heb. 2:9.)

22. If you ask, "Why then are not all men saved" the whole law and the testimony answer, First, Not because of any decree of God; not because it is his pleasure they should die; for, As I live, saith the Lord God," I have no pleasure in the death of him that dieth." (Ezek. 18:3, 32.) Whatever be the cause of their perishing, it cannot be his will, if the oracles of God are true; for they declare, "He is not willing that any should perish, but that all should come to repentance;" (2 Pet. 3:9;) "He willeth that all men should be saved." And they, Secondly, declare what is the cause why all men are not saved, namely, that they will not be saved: So our Lord expressly, "Ye will not come unto me that ye may have life." (John 5:40.) "The power of the Lord is present to heal" them, but they will not be healed. "They reject the counsel," the merciful counsel, "of God against themselves," as did their stiff-necked forefathers. And therefore are they without excuse; because God would save them, but they will not be saved: This is the condemnation, "How often would I have gathered you together, and ye would not!" (Matt. 23:37.) 23. Thus manifestly does this doctrine tend to overthrow the whole Christian Revelation, by making it contradict itself; by giving such an interpretation of some texts, as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture; -- an abundant proof that it is not of God. But neither is this all: For, Seventhly, it is a doctrine full of blasphemy; of such blasphemy as I should dread to mention, but that the honour of our gracious God, and the cause of his truth, will not suffer me to be silent.

26. This is the blasphemy clearly contained in the horrible decree of predestination! And here I fix my foot. On this I join issue with every assertor of it. You represent God as worse than the devil; more false, more cruel, more unjust. But you say you will prove it by scripture. Hold! What will you prove by Scripture that God is worse than the devil I cannot be. Whatever that Scripture proves, it never an prove this; whatever its true meaning be. This cannot be its true meaning. Do you ask, "What is its true meaning then" If I say, " I know not," you have gained nothing; for there are many scriptures the true sense whereof neither you nor I shall know till death is swallowed up in victory. But this I know, better it were to say it had no sense, than to say it had such a sense as this. It cannot mean, whatever it mean besides, that the God of truth is a liar. Let it mean what it will it cannot mean that the Judge of all the world is unjust. No scripture can mean that God is not love, or that his mercy is not over all his works; that is, whatever it prove beside, no scripture can prove predestination.

7. The _Mandingos_, says Mons. _Brue_, are right _Mahometans_, drinking neither wine nor brandy. They are industrious and laborious, keeping their ground well cultivated, and breeding a good stock of cattle. Every town has a Governor, and he appoints the labour of the people. The men work the ground designed for corn; the women and girls, the rice-ground. He afterwards divides the corn and rice, among them: and decides all quarrels, if any arise. All the Mahometan Negroes constantly go to public prayers thrice a day: there being a Priest in every village, who regularly calls them together: and it is surprising to see the modesty, attention and reverence which they observe during their worship--These three nations practise several trades; they have Smiths, Sadlers, Potters and Weavers. And they are very ingenious at their several occupations. Their Smiths not only make all the instruments of iron, which they have occasion to use, but likewise work many things neatly in gold and silver. It is chiefly the women and children who weave fine cotton cloth, which they dye blue and black. 8. It was of these parts of _Guinea_, that Mons. _Adanson_, Correspondent of the Royal Academy of Sciences at _Paris_, from 1749, to 1753, gives the following account, both as to the country and people, “Which way soever I turned my eyes, I beheld a perfect image of pure nature: an agreeable solitude, bounded on every side by a charming landscape; the rural situation of cottages, in the midst of trees; the ease and quietness of the Negroes, reclined under the shade of the spreading foliage, with the simplicity of their dress and manners: the whole revived in my mind the idea of our first parents, and I seemed to contemplate the world in its primitive state. They are, generally speaking, very good natured, sociable and obliging. I was not a little pleased with my first reception, and it fully convinced me, that there ought to be a considerable abatement made, in the accounts we have of the savage character of the _Africans_.” He adds, “It is amazing that an illiterate people should reason so pertinently concerning the heavenly bodies. There is no doubt, but that with proper instruments, they would become excellent astronomers.”

I pray, to what end is this usage necessary? “Why, to prevent their running away: and to keep them constantly to their labour, that they may not idle away their time. So miserably stupid is this race of men, yea, so stubborn and so wicked.” Allowing them to be as stupid as you say, to whom is that stupidity owing? Without question it lies altogether at the door of their inhuman masters: who give them no means, no opportunity of improving their understanding: and indeed leave them no motive, either from hope or fear, to attempt any such thing. They were no way remarkable for stupidity, while they remained in their own country: the inhabitants of _Africa_ where they have equal motives and equal means of improvement, are not inferior to the inhabitants of _Europe_: to some of them they are greatly superior. Impartially survey in their own country, the natives of _Benin_, and the natives of _Lapland_. Compare, (setting prejudice aside) the _Samoeids_ and the _Angolans_. And on which side does the advantage lie, in point of understanding? Certainly the _African_ is in no respect inferior to the _European_. Their stupidity therefore in our plantations is not natural; otherwise than it is the natural effect of their condition. Consequently it is not their fault, but _your’s_: you must answer for it, before God and man.

Arise, my soul, arise, 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, oh forgive, they cry, Nor let that ransomed sinner die. 4. The Father hears him pray, 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 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!

3. Five bleeding wounds he bears, Received on Calvary; They pour effectual prayers, They strongly speak for me; Forgive him, oh forgive, they cry, Nor let that ransomed sinner die.

WITH A SUPPLEMENT. vi Octavo. 1. For many years I have been importuned to publish such a hymn-book as might be generally used in all our congregations throughout Great Britain and Ireland. I have hitherto withstood the importunity, as I believed such a publication was needless, considering the various hymn-books which my brother and I have published within these forty years last past; so that it may be doubted whether any religious community in the world has a greater variety of them. 2. But it has been answered, " Such a publication is highly needful upon this very account ; for the greater part of the people, being poor, are not able to purchase so many books : and those that have purchased them are, as it were, bewildered in the immense variety. A proper collection of hymns for general use, carefully made out of all these books, is therefore still wanting; and one comprised in so moderate a compass, as to be neither cumbersome nor expensive." 3. It has been replied, " You have such a collection already, (entitled • Hymns and Spiritual Songs,') which I extracted several years ago from a variety of hymn-books." But it is objected, "This is in the other extreme; it is far too small. It does not, it cannot, in so narrow a compass, contain variety enough ; not so much as we want, among whom singing makes so considerable a part of the public service. What we want is, a collection not too large, that it may be cheap and portable ; nor too small, that it may contain a sufficient variety for all ordinary occasions." , -- 4. Such a Hymn-Book you have now before you. It is not so large as to be either cumbersome, or expensive: and it is large enough to contain such a variety of hymns, as will not soon be worn threadbare. It is large enough to contain all the important truths of our most holy religion, whether spe- dilative or practical; yea, to illustrate them all, and to piove them both by Scripture and reason: and this is done in a ular onltr. The hymns are not carelessly jumbled together, hut carefully ranged under proper heads, according to the experience of real Christians. So that this book is, in effect, a little body of experimental and practical divinity.

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,

" Thy prayer is heard ; it shall be so ! ' The word hath pass'd thy lips, and I Shall with thy people live and die. HYMN 18. 7's Sf 6's 1 A /FAKER, Saviour of mankind, 1VL Who hast on me bestow'd An immortal soul, design'd To be the house of God : 24- The Pleasantness of Religion. Come, and now reside in me, Never, never to remove ; Make me just, and good, like thee, And full of power and love. 2 Bid me in thy image rise, A saint, a creature new ; True, and merciful, and wise, And pure, and happy too : This thy primitive design, That 1 should in thee be blest ; Should, within the arms divine. For ever, ever rest. ^ 3 Let thy will on me be done ; Fullil my heart's desire, Thee to know and love alone, And rise in raptures higher : Thee, descending on a cloud, When with ravish 'd eyes I see, Then I shall be mTd with God To all eternity ! HYMN 19. HTaS-ir*. 1 TD EJOICE evermore With angels above, J-*~ In Jesus's power, In Jesus's love : With glad exultation, Your triumph proclaim, Ascribing salvation To God and the Lamb. 2 Thou, Lord, our. relief In trouble hast been; Hast saved us from grief, Hast saved us from sin; The power of thy Spirit Hath set our hearts free, And now we inherit All fulness in thee : .'> All fulness of peace, All fulness of joy, And spiritual bliss That never shall cloy : To us it is given In Jesus to know A kingdom of heaven, A heaven below. - The Pleasantness of Religion. ^O 4 No longer we join, While sinners invite ; Nor envy the swine Their brutish delight ; Their joy is all sadness, Their mirth is all vain, Their laughter is madness, Their pleasure is pain 5 O might they at last With sorrow return, The pleasures to taste, For which they were born ; Our Jesus receiving, Our happiness prove, The joy of believing, The heaven of love ! HYMN 20. 6-Ts. 1 ^\^TEARY souls, that wander wide * * From the central point of bliss, Turn to Jesus crucified, Fly to those dear wounds of his : Sink into the purple flood : Rise into the life of God

When thou with clouds shalt come, To judge the nations at thy bar ; And tell me, Lord, shall I be there, To meet a joyful doom ? 5 Be this my one great business here, With serious industry and fear Eternal bliss to' ensure : Thine utmost counsel to fulfil, And suffer all thy righteous will, And to the end endure. G Then, Saviour, then, my soul receive, Transported from this vale to live And reign with thee above ; Where faith is sweetly lost in sight, And hope in full supreme delight, And everlasting love. HYMN 60. 8's Sf Vs. 1 TMGHTEOUS God! whose vengeful phials AV All our fears and thoughts exceed, Big with woes and fiery trials, Hanging, bursting o'er our head ; While thou visitest the nations, Thy selected people spare ; Arm our caution'd souls with patience, Fill our humbled hearts with prayer. 2 If thy dreadful controversy With all flesh is now begun, In thy wrath remember mercy ; Mercy first and last be shown ; Describing Judgment. 6«3 Plead thy cause with sword and fire, Shake us till the curse remove, Till thou com'st, the world's desire, Conquering all with sovereign love. 3 Every fresh alarming token More confirms the faithful word ; Nature (for its Lord hath spoken) Must be suddenly restored : From this national confusion, From this ruin'd earth and skies, See the times of restitution, See the new creation rise ! 4 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 ! HYMN 61. TsSf&s. 1 OTAND the' omnipotent decree : ^ Jehovah's will be done ! Nature's end we wait to see, And hear her final groan : Let this earth dissolve, and blend In death the wicked and the just ; Let those ponderous orbs descend, And grind us into dust. 2 Rests secure the righteous man ! At his Redeemer's beck, Sure to' emerge, and rise again, And mount above the wreck ; 04 Describing Judgment. Lo ! the heavenly spirit towers, Like flame, o'er nature's funeral pyre, Triumphs in immortal powers, And claps his wings of fire ! 3 Nothing hath the just to lose,

1 HPERRIBLE thought ! shall I alone, J- Who may be saved -- shall I -- Of all, alas ! whom I have known, Through sin, for ever die ? 2 While all my old companions dear, With whom I once did live, Joyful at God's right hand appear, A blessing to receive : 3 Shall I, -- amidst a ghastly band, -- Dragg'd to the judgment-seat, Far on the left with horror stand, My fearful doom to meet ? 4 Ah, no : -- I still may turn and live, For still his wrath delays ; He now vouchsafes a kind reprieve, And offers me his grace. 5 I will accept his offers now, From every sin depart, o2 Praying for a Blessing. Perform my oft-repeated vow, And render him my heart. 6 I will improve what I receive, The grace through Jesus given ; Sure, if with God on earth 1 live, To live with him in heaven. Praying for a Blessing. 1 T7ATHER of omnipresent grace ! *- We seem agreed to seek thy face ; But every soul assembled here Doth naked in thy sight appear : Thou know'st who only bows the knee ; And who in heart approaches thee. 2 Thy Spirit hath the difference made Betwixt the living and the dead ; Thou now dost into some inspire , The pure, benevolent desire : O that even now thy powerful call May quicken and convert us all ! 3 The sinners suddenly convince, O'erwhelm'd beneath their load of sins : To-day, while it is cali'd to-day, Awake, and stir them up to pray, Their dire captivity to own, And from the iron furnace groan. 4 Then, then acknowledge, and set free The people bought, O Lord, by thee, The sheep for whom their Shepherd bled, For whom we in thy Spirit plead : Let all in thee redemption find, And not a soul be left behind. Praying for a Blessing. oo HYMN 82. l. m. 1 O HEPHERD of souls, with pitying eye ^ The thousands of our Israel see : To thee in their behalf we cry, Ourselves but newly found in thee. 2 See where o'er desert wastes they err, And neither food nor feeder have, Nor fold, nor place of refuge near ; For no man cares their souls to save. 3 Wild as the untaught Indian's brood,

God to all that ask shall give. 2 Ye all may freely take The grace for Jesu's sake : He for every man hath died : He for all hath ris'n again : Jesus now is glorified : Gifts he hath received for men. 3 He sends them from the skies On all his enemies : By his cross he now hath led Captive our captivity : We shall all be free indeed, Christ, the Son, shall make us free. 4 Blessings on all he pours, In never-ceasing showers ; All he waters from above ; Offers all his joy and peace, Settled comfort, perfect love, Everlasting righteousness. 5 All may from him receive A power to turn and live ; Grace for every soul is free; All may hear the' effectual call ; All the Light and Life may see ; All may feel he died for all. 6 Drop down in showers of love, Ye heavens, from above ! Righteousness, ye skies, pour down ! Open earth, and take it in ! Claim the Spirit for your own, Sinners, and be saved from sin ! 08 Praying for a Blessing. 7 Father, behold, we claim The gift in Jesu's Name ! Him. the promised Comforter, Into all our spirits pour ; Let him fix his mansion here, Come, and never leave us more ! Before Reading the Scriptures. HYMN 87. c. m. 1 /^<OME, Holy Ghost, our hearts inspire, ^^ Let us thine influence prove ; Source of the old prophetic fire, Fountain of Light and Love. 2 Come, Holy Ghost, (for moved by thee The prophets wrote and spoke,) Unlock the Truth, thyself the Key, Unseal the sacred Book. 3 Expand thy wings, celestial Dove, Brood o'er our nature's night : On our disorder'd spirits move, And let there now be light. 4 God, through himself, we then shall know, If thou within us shine ; And sound, with all thy saints below, The depths of love divine. HYMN 88. c. m. 1 T^ATHER of all, in whom alone -*- We live, and move, and breathe, One bright, celestial ray dart down, And cheer thy sons beneath. 2 While in thy word we search for thee, (We search with trembling awe !) Open our eyes, and let us see The wonders of thy law. 3 Now let our darkness comprehend

The light that shines so clear ; Now the revealing Spirit send, And srive us ears to hear. Praying for a Blessing. 4 Before us make thy goodness pass, Which here by faith we know ; Let us in Jesus see thy face, And die to all below. 1 TNSPIRER of the ancient Seers, J- Who wrote from thee the sacred page, The same through all succeeding years, To us, in our degenerate age, The Spirit of thy word impart, And breathe the life into our heart 2 While now thine oracles we read. With earnest prayer and strong desire, O let thy Spirit from thee proceed, Our souls to' awaken and inspire ; Our weakness help, our darkness chase, And guide us by the Light of Grace ! 3 Whene'er in error's paths we rove, The living God through sin forsake, Our conscience by thy Word reprove, Convince and bring the wanderers back, Deep wounded by thy Spirit's sword, And then by Gilead's balm restored. 4 The sacred lessons of thy grace, Transmitted through thy Word, repeat ; And train us up in all thy ways, To make us in thy will complete ; Fulfil thy love's redeeming plan, And bring us to a perfect man. 5 Furnish'd out of thy treasury, O may we always ready stand To help the souls redeem'd by thee, In what their various states demand ; To teach, convince, correct, reprove, And build them up in holiest love ! Jt) Describing Formal Religion. *HYMN 90. l. m. 1 rl^HUS saith the Lord of earth and heaven, A The King of Israel and his God, Who hath for all a ransom given, And bought a guilty world with blood : " I am from all eternity ; To all eternity I am : There is none other God but Me ; Jehovah is my glorious Name. 2 " The Rise and End, the First and Last, The Alpha and Omega I ; Who could, like me, ordain the past, Or who the things to come descry ? Foolish is all their strife, and vain, To' invade the property divine ; 'Tis mine the work undone to' explain, To call the future now is mine. 3 " Fear not, my own peculiar race ; I have to thee my counsel show'd, The word of sure prophetic grace,

And told thee all the mind of God. Ye are my witnesses, to you My name and nature are made known ; Ye only can your seal set to, That I am God, and God alone." Describing Formal Religion HYMN 91. c. m. LONG have I seem'd to serve thee, Lord, With unavailing pain : Fasted, and pray'd, and read thy Word, And heard it preach 'd in vain. Describing Formal Religion. ^1 2 Oft did I with the' assembly join, And near thine altar drew ; A form of godliness was mine, The power I never knew. 3 I rested in the outward law ; Nor knew its deep design : The length and breadth I never saw, And height, of love divine. 4 To please thee thus, at length I see, Vainly I hoped and strove : For what are outward things to thee, Unless they spring from love ? _ 5 I see the perfect law requires Truth in the inward parts ; Our full consent, our whole desires, Our undivided hearts. 6 But I of means have made my boast, Of means an idol made ; The spirit in the letter lost, The substance in the shade. 7 Where am I now, or what my hope ? What can my weakness do ? Jesus, to thee my soul looks up : 'Tis thou must make it new. 1 OTILL for thy lovingkindness, Lord, ^ I in thy temple wait ; I look to find thee in thy word, Or at thy table meet 2 Here, in thine own appointed ways, I wait to learn thy will : Silent I stand before thy face, And hear thee say, " Be still ! " *)<£ Describing Formal Religion. 3 " Be still ! and know that I am God ! "-- 'Tis all I live to know ; To feel the virtue of thy blood, And spread its praise below ! 4 I wait my vigour to renew, Thine image to retrieve, The veil of outward things pass through, And gasp in thee to live. 5 I work, and own the labour vain, And thus from works I eease : I strive, and see my fruitless pain, Till God create my peace. 6 Fruitless, till thou thyself impart, Must all my efforts prove : They cannot change a sinful heart ; They cannot purchase love.

7 I do the thing thy laws enjoin, And then the strife give o'er ; To thee I then the whole resign ; 1 trust in means no more. 8 I trust in Him, who stands between The Father's wrath and me ; Jesu, thou great eternal Mean, I look for all from thee ! HYMN 93. s. m. 1 IV/f Y gracious, loving Lord, IV A Xo thee what shall I say ? Well may I tremble at thy word, And scarce presume to pray Ten thousand wants have I ; Alas ! I all things want; .But thou hast bid me always cry, And never, never faint. Describing Formal Religion. &o Yet, Lord, well might I fear, Fear even to ask thy grace ; So oft have I, alas ! drawn near, And mock'd thee to thy face : With all pollutions stain'd, Thy hallow' d courts I trod : Thy name and temple I profaned, And dared to call thee God ! 3 Nigh with my lips I drew ; My lips were all unclean : Thee with my heart I never knew ; My heart was full of sin : Far from the living Lord, As far as hell from heaven, Thy purity I still abhorr'd, Nor look'd to be forgiven. 4 My nature I obey'd : My own desires pursued ; And still a den of thieves I made The hallow'd house of God. The worship he approves To him 1 would not pay : My selfish ends, and creature-loves, Had stole my heart away. 5 My sin and nakedness I studied to disguise, Spoke to my soul a flattering peace, And put out my own eyes : In fig-leaves I appear'd, Nor with my form would part ; But still retain'd a conscience sear'd, A hard, deceitful heart. 6 A goodly, formal saint I long appear'd in sight : By self and Satan taught to paint My tomb, my nature, white. J4 Describing Formal Religion. The Pharisee within Still undisturb'd remained ; The strong man, ann'd with guilt of sin, Safe in his palace reign'd. 7 But O ! the jealous God In my behalf came down ; Jesus himself the stronger show'd, And claim'd me for his own. My spirit he alarm'd, And brought into distress ; He shook and bound the strong man arm'd, In his self-righteousness. 8 Faded my virtuous show,

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.

JESUS, my Advocate above, My Friend before the Throne of Love ; If now for me prevails thy prayer, If now I find thee pleading there ; If thou the secret wish convey, And sweetly prompt my heart to pray ; Hear, and my weak petitions join, Almighty Advocate, to thine ! Fain would I know my utmost ill, And groan my nature's weight to feel : I 00 Praying for Repentance. To feel the elouds that round me roll, The night that hangs upon my soul, The darkness of my carnal mind, My will perverse, my passions Mind, Scatter'd o'er all the earth abroad, Immeasurably far from God ! 3 Jesu, my heart's desire obtain ; My earnest suit present, and gain ; My fulness of corruption show, The knowledge of myself bestow ; A deeper displacence at sin, A sharper sense of hell within, A stronger struggling to get free, A keener appetite for thee ! 4 O sovereign Love, to thee I cry ; Give me thyself, or else I die ; Save me from death ; from hell set free ! Death, hell, are but the want of thee. Quicken'd by thy imparted flame, Saved, when possess'd of thee, I am ; My life, my only heaven thou art ; O might I feel thee in my heart ! HYMN 101. 6-7' s. 1 O AVIOUR, Prince of Israel's race, ^ See me from thy lofty throne ; Give the sweet relenting grace, Soften this obdurate stone ! Stone to flesh, O God, convert; Cast a look, and break my heart ! 2 By thy Spirit, Lord, reprove, All my inmost sins reveal ; Sins against thy light and love Let me see, and let me feel ; Sins that crucified my God, Spilt again thy precious blood. Praying for Repentance. 101 3 Jesu, seek thy wandering sheep, Make me restless to return ; Bid me look on thee, and weep, Bitterly as Peter mourn, Till I say, by grace restored, " Now, thou know'st I love thee, Lord ! " 4 Might I in thy sight appear, As the Publican distrest ; Stand, not daring to draw near ; Smite on my unworthy breast ; Groan the sinner's only plea, " God, be merciful to me ! " 5 O remember me for good, Passing through the mortal vale ; Show me the atoning blood,

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. ]

7 Sworn to destroy, let earth assail ; Nearer to save thou art : Stronger than all the powers of hell, And greater than my heart. 8 Lo ! to the hills I lift mine eye ; Thy promised aid I claim : Father of Mercies, glorify Thy favourite Jesu's Name. J) Salvation in that name is found, Balm of my grief and care ; A medicine for my every wound, All, all I want is there. HYMN 139. cm. 1 TESU ! Redeemer, Saviour, Lord, *J The weary sinner's friend ; Come to my help, pronounce the word, And hid my troubles end. 2 Deliverance to my soul proclaim, And life, and liberty : Shed forth the virtue of thy Name, And Jesus prove to me ! 3 Faith to be heal'd thou know'st I have ; For thou that faith hast given : Thou canst, thou wilt the sinner save, And make me meet for heaven. Convinced of Sin. \oJ 4 Thou canst o'ercome this heart of mine ; Thou wilt victorious prove ; For everlasting strength is thine, And everlasting love. 5 Thy powerful Spirit shall subdue Unconquerable sin ; Cleanse this foul heart, and make it new, And write thy law within. 6 Bound down with twice ten thousand ties, Yet let me hear thy call, My soul in confidence shall rise, Shall rise and break through all. 7 Speak, and the deaf shall hear thy voice ; The blind his sight receive ; The dumb in songs of praise rejoice ; The heart of stone believe. 8 The Ethiop then shall change his skin : The dead shall feel thy power ; The loathsome leper shall be clean, And I shall sin no more. 1 /^<OME, O thou Traveller unknown, ^-^ Whom still I hold, but cannot see ! My company before is gone, And 1 am left alone with thee : With thee all night I mean to stay, And wrestle till the break of day. 2 I need not tell thee who I am ; My misery and sin declare ; Thyself hast call'd me by my name, Look on thy hands, and read it there : But who, I ask thee, who art Thou ? Tell me thy name, and tell me now. I 3o For Mourners 3 In vain thou strugglest to get free,

I never will unloose my hold ! Art thou the Man that died for me ? The secret of thy love unfold : Wrestling, I will not let thee go, Till 1 thy Name, thy Nature know. 4 Wilt thou not yet to me reveal Thy new, unutterable Name ? Tell me, I still beseech thee, tell : To know it now, resolved I am : Wrestling, I will not let thee go, Till 1 thy Name, thy Nature know. 5 What though my shrinking flesh complain, And murmur to contend so long ? I rise superior to my pain : When I am weak, then I am strong ! And when my all of strength shall fail, I shall with the God-Man prevail. HYMN 141. 6-8\v. 1 VT'lELD to me now, for I am weak ; A But confident in self-despair : Speak to my heart, in blessings speak : Be conquer'd by my instant prayer : Speak, or thou never hence shalt move, And tell me if thy Name is Love. l2 'Tis Love ! 'tis Love ! thou diedst for me . I hear thy whisper in my heart ! The morning breaks, the shadows flee, Pure, universal love thou art : To me, to all, thy bowels move, Thy Nature and thy Name is Love. 3 My prayer hath power with God : the ^race Unspeakable 1 now receive ; Convinced of Sin. 139 Through faith I see thee face to face : I see thee face to face, and live ! In vain I have not wept and strove ; Thy Nature and thy Name is Love. 4 I know thee, Saviour, who thou art, Jesus, the feeble sinner's friend : Nor wilt thou with the night depart, But stay and love me to the end ; Thy mercies never shall remove ; Thy Nature and thy Name is Love. 5 The Sun of Righteousness on me Hath rose, with healing in his wings : Wither'd my nature's strength, from thee My soul its life and succour brings ; My help is all laid up above ; Thy Nature and thy Name is Love. 6 Contented now upon my thigh I halt, till life's short journey end ; All helplessness, all weakness, I

On thee alone for strength depend ; Nor have I power from thee to move ; Thy Nature and thy Name is Love. 7 Lame as I am, I take the prey ; Hell, earth, and sin, with ease o'ercome ; I leap for joy, pursue my way, And, as a bounding hart, fly home ; Through all eternity to prove Thy Nature and thy Name is Love. HYMN 142. fs. 1 T^VROOPING soul, shake off thy fears ; *-J Fearful soul, be strong, be bold ; Tarry till the Lord appears, Never, never quit thy hold ! Murmur not at his delay, Dare not set thy God a time : 140 For Mourners Calmly for his coming stay, Leave it, leave it all to him. 12 Fainting soul, be bold, be strong ; Wait the leisure of thy Lord : Though it seem to tarry long, True and faithful is his word ! On his word mv soul I cast : (He cannot himself deny ;) Surely it shall speak at last ; It shall speak, and shall not lie. 3 Every one that seeks shall find ; Every one that asks shall have ; Christ, the Saviour of mankind, Willing, able, all to save ; I shall his salvation see ; I in faith on Jesus call ; I from sin shall be set free, Perfectly set free from all. 4 Lord, my time is in thine hand ; Weak and helpless as I am, Surely thou canst make me stand ; I believe in Jesu's Name : Saviour in temptation thou, Thou hast saved me heretofore ; Thou from sin dost save me now ; Thou shalt save me evermore. *HYMN 143. ft. 1 TESU, Lover of my soul, *J Let me to thy bosom fly, While the nearer waters roll, While the tempest still is high : Hide me, O my Saviour, hide, Till the storm of life be past ; Safe into the haven guide, O receive my soul at last ! Convinced of Sin . 1 4 ] "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 stay'd ; All my help from thee I bring ; Cover my defenceless head With the shadow of thy wing.

4 It cost thy blood my heart to win, To buy me from the power of sin, And make me love again : Come, then, my Loid, thy right assert Take to thyself my ransom'd heart ; Nor bleed, nor die in vain. Convin ced of Sin. 1 45 HYMN 147. 8's §• 6's. 1 /^V Love Divine, how sweet thou art ! ^-^ When shall I find my willing heart All taken up hy thee ? I thirst, I faint, I die to prove The greatness of redeeming Love, The love of Christ to me ! 2 Stronger his love than death or hell ; Its riches are unsearchable : The first-born sons of light Desire in vain its depths to see ; They cannot reach the mystery, The length, and breadth, and height 3 God only knows the love of God : O that it now were shed abroad In this poor stony heart ! For love I sigh, for love I pine : This only portion, Lord, be mine, Be mine this better part ! 4 O that I could for ever sit With Mary at the Master's feet ! Be this my happy choice : My only care, delight, and bliss, My joy, my heaven on earth, be this, To hear the Bridegroom's voice ! 1 T^ATHER of Jesus Christ, the Just, -*- My Friend and Advocate with thee, Pity a soul that fain would trust In him who lived and died for me : But only thou canst make him known, And in my heart reveal thy Son. i 4b For Mourners 2 If, drawn by tbine alluring grace, My want of living faitb I feel, Show me in Christ thy smiling face ; What flesh and blood can ne'er reveal, Thy co-eternal Son, display, And call my darkness into day. 3 The gift unspeakable impart ; Command the light of faith to shine ; To shine in my dark, drooping heart, And fill me with the life divine : Now bid the new creation be ; O God, let there be faith in me ! * HYMN 149. l. m. 1 r I ^HUS saith the Lord, -- 'tis God commands, A Workers with God, the charge obey, Remove whate'er his work withstands, Prepare, prepare his people's way. Lift up, for all mankind to see,

The standard of their dying God, And point them to the shameful tree, The cross, all stain'd with hallow'd blood. 2 The Lord hath glorified his grace ; Throughout the earth proclaim his Son : Say ye to all the sinful race, He died for all your sins to' atone. Sion, thy suffering God behold, Thy Saviour and Salvation too ; He comes, he comes, so long foretold, Clothed in a vest of bloody hue. 3 Himself prepares his people's hearts, Breaks and binds up, and wounds and heals ; A mystic death and life imparts, Empties the full, the emptied fills : He fills whom first he hath prepared ; With him the perfect grace is given , Convinced of Sin. 14/ Himself is here their great reward, Their future and their present heaven. HYMN 150. c. m. 1 rT,HOU hidden God, for whom I groan, A Till thou thyself declare, God inaccessible, unknown ; Regard a sinner's prayer ! A sinner weltering in his blood, Unpurged and unforgiven ; Far distant from the living God, As far as hell from heaven. 2 An unregenerate child of man, To thee for faith I call ; Pity thy fallen creature's pain, And raise me from my fall. The darkness, which through thee I feel, Thou only canst remove ; Thy own eternal power reveal, Thy Deity of love. 3 Thou hast in unbelief shut up, That grace may let me go ; In hope believing against hope, I wait the truth to know. Thou wilt in me reveal thy name, Thou wilt thy light afford : Bound and oppress'd, yet thine I am, The prisoner of the Lord. 4 I would not to thy foe submit ; I hate the tyrant's chain ; Send forth the prisoner from the pit, Nor let me cry in vain ! Show me the blood that bought my peace, The covenant blood apply, And all my griefs at once shall cease, And all my sins shall die. 1 4o For Mourners 5 Now, Lord, if thou art power, descend ; The mountain sin remove ; My unbelief and troubles end, If thou art Truth and Love : Speak, Jesu, speak into my heart What thou for me hast done ; One grain of living faith impart, And God is all my own ! HYMN 151. 6's £ 7's.

If thou, the God, the Saviour come ; Of thee possess'd, in thee we prove The light, the life, the heaven of love. HYMN 155. l. m. GOD of my life, what just return Can sinful dust and ashes give ! I only live my sin to mourn ; To love my God I only live. 152 For Mourners 2 To thee, benign and saving Power, I consecrate my lengthen' d clays ; While, mark'd with blessings, every hour Shall speak thy co-extended praise. 3 Be all my added life employ'd Thine image in my soul to see : Fill with thyself the mighty void : Enlarge my heart to compass thee. 4 O give me, Saviour, give me more : Thy mercies to my soul reveal : Alas ! I see their endless store ; But, O ! I cannot, cannot feel. 5 The blessing of thy love bestow : For this my cries shall never fail ; Wrestling, I will not let thee go, I will not, till my suit prevail. 6 I '11 weary thee with my complaint ; Here at thy feet for ever lie, With longing, sick ; with groaning, faint : O give me love, or else I die ! 7 Come then, my Hope, my Life, my Lord, And fix in me thy lasting home : Be mindful of thy gracious word ; Thou, with thy promised Father, come. 8 Prepare, and then possess, my heart ; O take me, seize me from above ; Thee may I love ; for God thou art ; Thee may I feel ; for God is Love. Co n v in ced of Sin . 1 OO HYMN 156. 6-J's. O DISCLOSE thy lovely face ; Quicken all my drooping; pow< Quicken all my drooping powers : Gasps my fainting soul for grace, As a thirsty land for showers : Haste, my Lord, no more delay, Come, my Saviour, come away. 2 Dark and cheerless is the morn, Unaccompanied by thee : Joyless is the day's return, Till thy mercy's beams I see ; Till thou inward light impart, Glad my eyes, and warm my heart. 3 Visit, then, this soul of mine, Pierce the gloom of sin and grief ; Fill me, Radiancy Divine ; Scatter all my unbelief: More and more thyself display, Shining to the perfect day. HYMN 157. l. m.

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,

In dust and ashes lies : How shall a sinful worm appear, Or meet thy purer eyes ? 1 1 I loathe myself when God I see, And into nothing fall ; Content if thou exalted be, And Christ be All in All. HYMN 185. 7's. 1 A FTER all that I have done, ■**- Saviour, art thou pacified ? Whither shall mv vileness run ? Hide me, earth, the sinner hide! Let me sink into the dust, Full of holy shame, adore! Jesus Christ, the Good, the Just, Bids me go, and sin no more ! For Backsliders Recovered. Jol O confirm the gracious word, Jesus, Son of God and Man ! Let me never grieve thee, Lord, Never turn to sin again : Till my all in all thou art, Till thou bring thy nature in, Keep this feeble, trembling heart ! Save me, save me, Lord, from sin ! HYMN 186. 6-8's. \\T1LARY of wandering from my God, * ^ And now made willing to return, I hear, and bow me to the rod ; For thee, not without hope, I mourn ; I have an Advocate above, A Friend before the throne of Love. O Jesus, full of truth and grace, More full of grace than I of sin ; Yet once again I seek thy face, Open thine arms, and take me in : And freely my backslidings heal, And love the faithless sinner still. Thou know'st the way to bring me back, My fallen spirit to restore ; O ! for thy truth and mercy's sake, Forgive, and bid me sin no more, The ruins of my soul repair, And make my heart a house of prayer. The stone to flesh again convert ; The veil of sin again remove : Sprinkle thy blood upon my heart, And melt it by thy dying love ! This rebel heart by love subdue, And make it soft, and make it new. lo2 For Backsliders Recovered. 5 Give to mine eyes refreshing tears, And kindle my relentings now ; Fill my whole soul with filial fears : To thy sweet yoke my spirit how ; Bend by thy grace, O bend or break, The iron sinew in my neck ! 6 Ah ! give me, Lord, the tender heart, That trembles at the' approach of sin : A godly fear of sin impart ;

Me thy mercy ran to find, Empty, poor, and void of thee, Hungry, sick, and faint, and blind. 4 Thou on my neck didst fall, Thy kiss forgave me all : Still thy gracious words I hear, Words that made the Saviour mine, " Haste, for him the robe prepare, His be righteousness divine ! " HYMN 192. 7's8f6's. 1 ^VFT I in my heart have said, ^-^ Who shall ascend on high, Mount to Christ, my glorious Head, And bring him from the sky ? Borne on contemplation's wing, Surely I shall find him there, Where the angels praise their King, And gain the Morning- Star. 2 Oft I in my heart have said, Who to the deep shall stoop, Sink with Christ among the dead, From thence to bring him up ? Could I but my heart prepare, By unfeign'd humility, Christ would quickly enter there, And ever dwell with me. 3 But the righteousness of faith Hath taught me better things : 11 Inward turn thine eyes," it saith, (While Christ to me it brings,) For Believers Rejoicing. 189 " Christ is ready to impart Life to all, for life who sigh : In thy mouth, and in thy heart, The word is ever nigh." HYMN 193. 2-6's8r4-7's. 1 r\ FILIAL Deity, ^-^ Accept my new-born cry ; See the travail of my soul, Saviour, and be satisfied ; Take me now, possess me whole, Who for me, for me, hast died. 2 Of life thou art the Tree ; My immortality ! Feed this tender branch of thine, Ceaseless influence derive : Thou the true, the heavenly Vine, Grafted into thee I live. 3 Of life the Fountain thou, I know, -- I feel it now ! Faint and dead no more I droop ; Thou art in me ; thy supplies, Every moment springing up, Into life eternal rise. 4 Thou the good Shepherd art, From thee I ne'er shall part : Thou my keeper and my guide, Make me still thy tender care ; Gently lead me by thy side, Sweetly in thy bosom bear. 5 Thou art my daily Bread, O Christ, thou art my Head ! Motion, virtue, strength, to me, Me thy living member, flow : Nourish'd I, and fed, by thee, Uj) to thee in all things grow. 190 For Believers Rejoic'mg

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, --

(A bright harmonious throng !) We long thy praises to repeat, And restless sing, around thy seat, The new, eternal song. J \\T HEN Israel out of Egypt came, * * And left the proud oppressor's land, Supported by the great I AM, Safe in the hollow of his hand, The Lord in Israel reign'd alone, And Judah was his favourite throne. 2 The sea beheld his power, and fled, Disparted by the wondrous rod ; Jordan ran backward to its head, And Sinai felt the' incumbent God ; The mountains skipp'd like frighted rams, The hills leap'd after them as lambs 1 3 What ail'd thee, O thou trembling sea ? What horror turn'd the river back ? Was nature's God displeased with thee ? And why should hills or mountains shake? Ye mountains huge, that skipp'd like rams ? Ye hills, that leap'd as frighted lambs ? 4 Earth! tremble on, with all thy sons, In presence of thy awful Lord, Whose power inverted nature owns ; Her only law his sovereign word For Believers Rejoicing. 217 He shakes the centre with his rod, And heaven bows down to Jacob's God. Creation, varied by his hand, The' omnipotent Jehovah knows ; The sea is turn'd to solid land, The rock into a fountain flows ; And all things, as they change, proclaim The Lord eternally the same. HYMN 224. 6-8's. 'LL praise my Maker while I 've breath ; And when my voice is lost in death, Praise shall employ my nobler powers ; My days of praise shall ne'er be past, While life, and thought, and being last, Or immortality endures. 2 Happy the man whose hopes rely On Israel's God : he made the sky, And earth, and seas, with all their train ; His truth for ever stands secure ; He saves the' opprest, he feeds the poor, And none shall find his promise vain. 3 The Lord pours eye-sight on the blind ; The Lord supports the fainting mind ; He sends the labouring conscience peace ; He helps the stranger in distress, The widow, and the fatherless, And grants the prisoner sweet release. 4 I '11 praise him while he lends me breath ; And when my voice is lost in death,

3 Give him then, and ever give, Thanks for all that we receive ! Man we for his kindness love ; How much more our God above ! Worthy thou, our heavenly Lord, To be honour'd and adored : God of all-creating grace, Take the everlasting praise ! HYMN 234. l. m. LET all that breathe Jehovah praise, Almighty, all-creating Lord ! Let earth and heaven his power confess, Brought out of nothing by his Word. He spake the word, and it was done ! The universe his Word obey'd ; His Word is his eternal Son, And Christ the whole creation made. For Believers Rejoicing. 227 3 Jesus, the .Lord and God most high , Maker of all mankind and me ! Me thou hast made to glorify, To know, and love, and live to thee. 4 Wherefore to thee my heart I give, (But thou must first bestow the power,) And if for thee on earth I live, Thee I shall soon in heaven adore. HYMN 235. l. m. The Lord's Prayer. 1 LEATHER of all, whose powerful voice *■ Call'd forth this universal frame ! Whose mercies over all rejoice, Through endless ages still the same ; Thou by thy word upholdest all ; Thy bounteous love to all is show'd ; Thou hear'st thy every creature's call, And fillest every mouth with good. 2 In heaven thou reign'st enthroned in light, Nature's expanse beneath thee spread ; Earth, air, and sea, before thy sight, And hell's deep gloom, are open laid ! Wisdom, and might, and love are thine ; Prostrate before thy face we fall, Confess thine attributes divine, And hail thee sovereign Lord of all. 3 Thee sovereign Lord let all confess, That moves in earth, or air, or sky ; Revere thy power, thy goodness bless, Tremble before thy piercing eye : All ye, who owe to him your birth, In praise your every hour employ : Jehovah reigns ! be glad, O earth ; And shout, ye morning stars, for joy, 228 For Believers Rejoicing. HYMN 236. l. m. 1 ^! ON of thy Sire's eternal love, ^ Take to thyself thy mighty power Let all earth's sons thy mercy prove, Let all thy bleeding grace adore : The triumphs of thy love display ; In every heart reign thou alone, Till all thy foes confess thy sway,

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,

-*- We humbly hope with joy to see, Wash'd in the sanctifying blood Of an expiring Deity. 2 Who did for us his life resign, There is no other God but One, For all the plenitude divine Resides in the eternal Son. For Believers Rejoicing. ^4A 3 Spotless, sincere, without offence, O may we to his day remain, Who trust the blood of God to cleanse Our souls from every sinful stain. 4 Lord, we believe the promise sure ; The purchased Comforter impart ; Apply thy blood to make us pure, To keep us pure, in life and heart ! 5 Then let us see that day supreme, When none thy Godhead shall deny, Thy Sovereign Majesty blaspheme, Or count thee less than the Most High : 6 When all who on their God believe, Who here thy last appearing love, Shall thy consummate joy receive, And see thy glorious face above. HYMN 255. 6-8'a. 1 OPIRIT of Truth, essential God, ^ Who didst thy ancient saints inspire. Shed in their hearts thy love abroad, And touch their hallow* d lips with fire ; Our God from all eternity, World without end, we worship thee. 2 Still we believe, Almighty Lord, Whose presence fills both earth and heaven, The meaning of the written word Is by thy inspiration given : Thou only dost thyself explain The secret mind of God to man. 246 For Believers Rejoicing. 3 Come, then, Divine Interpreter, The Scriptures to our hearts apply , And, taught by thee, we God revere, Him in Three Persons magnify ; In each the Triune God adore, Who was, and is for evermore. HYMN 256. cm. HAUL! Father, Son, and Spirit great, Before the birth of time Enthroned in everlasting state, Jehovah, Elohim ! 2 A mystical plurality We in the Godhead own, Adoring One in Persons Three, And Three in Nature One. ,\ From thee our being we receive, The creatures of thy grace ; And, raised out of the earth, we live To sing our Maker's praise. 4 Thy powerful, wise, and loving mind Did our creation plan ; And all the glorious Persons join'd To form thy favourite, Man. 5 Again thou didst, in council met, Thy ruin'd work restore, Establish 'd in our first estate, To forfeit it no more. 6 And when we rise in love renew 'd,

And call upon the Lord : To God your every want In instant prayer display ; Pray always ; pray, and never faint ; Pray, without ceasing pray ! HYMN 268. s. m. IN fellowship, alone, To God with faith draw near : Approach his courts, besiege his throne With all the powers of prayer : Go to his temple, go, Nor from his altar move ; Let every house his worship know, And every heart his love. To God your spirits dart ; Your souls in words declare ; Or groan, to him who reads the heart, The' unutterable prayer : His mercy now implore, And now show forth his praise ; In shouts, or silent awe, adore His miracles of grace. "256 For Believers Fighting . 3 Pour out your souls to God, And bow them with your knees ; And spread your heart and hands abroad, And pray for S ion's peace : Your guides and brethren bear For ever on your mind ; Extend the arms of mighty prayer, In grasping all mankind. 4 From strength to strength go on, Wrestle, and fight, and pray : Tread all the powers of darkness down, And win the well-fought day : Still let the Spirit cry In all his soldiers, " Come ; ' Till Christ the Lord descend from high, And take the conquerors home. 1 O URROUNDED by a host of foes, ^ Storm'd by a host of foes within, Nor swift to flee, nor strong to' oppose, Single against hell, earth, and sin, Single, yet undismay'd, I am ; I dare believe in Jesu's name. 2 What though a thousand hosts engage, A thousand worlds, my soul to shake ? I have a shield shall quell their rage, And drive the alien armies back ; Portray'd it bears a bleeding Lamb ; I dare believe in Jesu's name. 3 Me to retrieve from Satan's hands, Me from this evil world to free, To purge my sins, and loose my bands, And save from all iniquity, My Lord and God from heaven he came ; I dare believe in Jesu's name. 4 Salvation in his name there is ; Salvation from sin, death, and hell ; hor Believers Fighting. 257 Salvation into glorious bliss ; How great salvation, who can tell? But all he hath for mine I claim ; J dare believe in Jesu's name.

And all thy mind brought in. 5 Wherefore, in never-ceasing prayer, My soul to thy continual care I faithfully commend ! Assured that thou through life shalt save, And show thyself beyond the grave My everlasting Friend. HYMN 283. 6-8's. 1 /^\ GOD, my hope, my heavenly rest, ^S My all of happiness below, Grant my importunate request, To me, to me, thy goodness show : Thy beatific face display, The brightness of eternal day. 27 c> For Believers Fighting. 2 Before my faith's enlighten'd eyes Make all thy gracious goodness pass ; Thy goodness is the sight I prize : O may I see thy smiling face ! Thy nature in my soul proclaim, Reveal thy love, thy glorious name ! 3 There in the place beside thy throne, Where all that find acceptance stand, Receive me up into thy Son ; Cover me with thy mighty hand ; Set me upon the Rock, and hide My soul in Jesu's wounded side. 4 O put me in the cleft ; empower My soul the glorious sight to bear ! Descend in this accepted hour ; Pass by me, and thy name declare ; Thy wrath withdraw, thy hand remove, And show thyself the God of Love. HYMN 284. 6-8's. HPO thee, great God of Love! I bow, A And prostrate in thy sight adore : By faith I see thee passing now ; I have, but still I ask for more ; A glimpse of love cannot suffice : My soul for all thy presence cries. The fulness of my vast reward A blest eternity shall be : But hast thou not on earth prepared Some better thing than this for me? What, -- but one drop ! --one transient sight ! I want a sun, -- a sea of light. For Believers Fighting. 2/3 Moses thy backward parts might view, But not a perfect sight obtain ; The Gospel doth thy fulness show To us, by the commandment slain : The dead to sin shall find the grace ; The pure in heart shall see thy face. More favour'd than the saints of old, -- Who now by faith approach to thee, Shall all with open face behold In Christ the glorious Deity ; Shall see and put the Godhead on, The nature of thy sinless Son ' This, this is our high calling's prize !

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

9 Who can before my Captain stand ? Who is so great a King as mine ? High over all is thy right hand, And might and majesty are thine ! For Believers Praying. 1 TESUSj thou sovereign Lord of all, *J The same through one eternal day, Attend thy feeblest followers' call, And O instruct us how to pray ! Pour out the supplicating grace, And stir us up to seek thy face ! 2 We cannot think a gracious thought, We cannot feel a good desire, Till thou, who call'dst a world from nought, The power into our hearts inspire ; And then we in thy Spirit groan, And then we give thee back thine own. 3 Jesus, regard the joint complaint Of all thy tempted followers here ! And now supply the common want, And send us down the Comforter : The spirit of ceaseless prayer impart, And fix thy Agent in our heart. 4 To help our soul's infirmity, To heal thy sin-sick people's care, To urge our God-commanding plea, And make our hearts a house of prayer, The promised Intercessor give, And let us now thyself receive. 5 Come in thy pleading Spirit down, To us who for thy coming stay ; Of all thy gifts we ask but one, We ask the constant power to pray : Indulge us, Lord, in this request, Thou canst not then deny the rest. 2o4: For Believers Praying. Jyiike xviii. 1. 1 ^OME, ye followers of the Lord, ^-^ In Jesu's service join : Jesus gives the sacred word, The ordinance divine ; Let us his command obey, And ask and have whate'er we want; Pray we, every moment pray, And never, never faint. 2 Place no longer let us give To the old Tempter's will ; Never more our duty leave, While Satan cries, "Be still :" Stand we in the ancient way, And here with God ourselves acquaint ; Pray we, every moment pray, And never, never faint. 3 Be it weariness and pain To slothful flesh and blood, Yet we will the cross sustain, And bless the welcome load ; All our griefs to God display, And humbly pour out our complaint : Pray we, every moment pray, And never, never faint. 4 Let us patiently endure, And still our wants declare ; All the promises are sure

To persevering prayer : Till we see the perfect day, And each wakes up a sinless saint, Pray we, every moment pray, And never, never faint. For Believers Praying. 285 5 Pray we on when all renew'd, And perfected in love ! Till we see the Saviour God Descending from above, All his heavenly charms survey, Beyond what angel minds can paint, Pray we, every moment pray, And never, never faint. HYMN 296. s. m. 1 HHHE praying Spirit breathe, ■*■ The watching power impart ; From all entanglements beneath Call off my peaceful heart : My feeble mind sustain, By worldly thoughts opprest ; Appear, and bid me turn again To my eternal rest. 2 Swift to my rescue come, Thy own this moment seize ; Gather my wand'ring spirit home, And keep in perfect peace : Suffer' d no more to rove O'er all the earth abroad, Arrest the prisoner of thy love, And shut me up in God. HYMN 297- c. m. 1 OHEPHERD Divine, our wants relieve. ^ In this our evil clay : To all thy tempted followers give The power to watch and pray. 2 Long as our fiery trials last, Long as the cross we bear, O let our souls on thee be cast In never-ceasing prayer. 2ov For Relievers Praying. 3 The Spirit of interceding grace Give us in faith to claim ; To wrestle till we see thy face, And know thy hidden name. 4 Till thou thy perfect love impart, Till thou thyself bestow, Be this the cry of every heart, " I will not let thee go. 5 "I will not let thee go, unless Thou tell thy name to me ; With all thy great salvation bless, And make me all like thee. 6 " Then let me on the mountain-top Behold thy open face ; Where faith in sight is swallow'd up, And prayer in endless praise. " 1 f~\ Wondrous power of faithful prayer ! ^-* What tongue can tell the' almighty grace ? God's hands or bound or open are, As Moses or Elijah prays : Let Moses in the spirit groan, And God cries out, "Let me alone! 2 " Let me alone, that all my wrath May rise the wicked to consume ! While justice hears thy praying faith,

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

Of thine elect attend ; Send deliverance from the skies, The mighty Spirit send : Though to man thou seemest slow, Our cries thou seemest not to heed ; O avenge us of our foe, And bruise the Serpent's head ! 7 Come, O come, all-glorious Lord ! No longer now delay ; With thy Spirit's two-edged sword The crooked Serpent slay ! Bare thine arm, and give the blow, Root out and kill the hellish seed ; O avenge us of our foe, And bruise the Serpent's head ' For ^Believers Praying. 289 8 Jesus, hear thy Spirit's call, Thy Bride, who bids thee come ; Come, thou righteous Judge of all, Pronounce the Tempter's doom ; Doom him to infernal woe, For him and for his angels made ; Now avenge us of our foe, For ever bruise his head ! 1 TESUS, I fain would find *J Thy zeal for God in me, Thy yearning pity for mankind, Thy burning charity. 2 In me thy Spirit dwell ! In me thy bowels move ! So shall the fervour of my zeal Be the pure flame of love. HYMN 301. s. m. 1 TESUS, my strength, my hope, *J On thee 1 cast my care, With humble confidence look up, And know thou hear'st my prayer. Give me on thee to wait, Till I can all things do ; On thee, almighty to create, Almighty to renew. 2 I want a sober mind ; A self-renouncing will, That tramples down and casts behind The baits of pleasing ill ; A soul inured to pain, To hardship, grief, and loss, Bold to take up, firm to sustain. The consecrated cross. <£Jv For Believers Praying. 3 I want a godly fear, A quick-discerning eye, That looks to thee when sin is near, And sees the Tempter fly ; A spirit still prepared, And arm'd with jealous care, For ever standing on its guard, And watching unto prayer. 4 I want a heart to pray, To pray and never cease. Never to murmur at thy stay, Or wish my sufferings less. This blessing, above all, Always to pray, I want, Out of the deep on thee to call, And never, never faint. 5 I want a true regard, A single, steady aim, (Unmoved by threat'ning or reward,) To thee and thy great name ; A jealous, just concern

For thine immortal praise ; A pure desire that all may learn, And glorify, thy grace. 6 I rest upon thy word ; The promise is for me ; My succour and salvation, Lord, Shall surely come from thee : But let me still abide, Nor from my hope remove, Till thou my patient spirit guide Into thy perfect love. For Believers Praying* 291 HYMN 302. J's. 1 ORD, that I may learn of thee, -" Give me true simplicity ; Wean my soul, and keep it low, Willing thee alone to know. 2 Let me cast my reeds aside, All that feeds my knowing pride ; Not to man, but God submit, Lay my reasonings at thy feet : 3 Of my boasted wisdom spoil'd, Docile, helpless as a child ; Only seeing in thy light, Only walking in thy might. 4 Then infuse the teaching grace, Spirit of truth and righteousness ; Knowledge, love divine, impart, Life eternal, to my heart. HYMN 303. s. m. 1 AH, when shall I awake ^~*- From sin's soft-soothing power, The slumber from my spirit shake, And rise to fall no more ! Awake, no more to sleep, But stan.d with constant care, Looking for God my soul to keep, And watching unto prayer ! 2 O could I always pray, And never, never faint, But simply to my God display My every care and want ! I know that thou would'st give • More than I can request ; -292 For Believers Praying. Thou still art ready to receive My soul to perfect rest. 3 I feel thee willing, Lord, A sinful world to save : All may obey thy gracious word, May peace and pardon have. Not one of all the race But may return to thee, -- But at the throne of sovereign grace May fall and weep, like me. 4 Here will I ever lie, And tell thee all my care, And, Father, Abba, Father, cry, And pour a ceaseless prayer ; Till thou my sins subdue, Till thou my sins destroy, My spirit after God renew, And fill with peace and joy. 5 Messiah, Prince of Peace, Into my soul bring in The everlasting righteousness, And make an end of sin. Into all those that seek Redemption through thy blood, The sanctifying Spirit speak, The plenitude of God. 6 Let us in patience wait

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

In panoply divine : O may I set my face His onsets to repel ; Quench all his fiery darts, and chase The fiend to his own hell ! 3 But, above all, afraid Of my own bosom -foe, Still let me seek to thee for aid. To thee my weakness show ; Hang on thy arm alone, With self-distrusting care, And deeply in the Spirit groan The never-ceasing prayer. For Believers Watching. 301 4 Give me a sober mind, A quick-discerning eye, The first approach of sin to Hud, And all occasions fly. Still may I cleave to thee, And never more depart, But watch with godly jealousy Over my evil heart. 5 Thus may I pass my days Of sojourning beneath, And languish to conclude my race, And render up my breath ; In humble love and fear, Thine image to regain, And see thee in the clouds appear, And rise with thee to reign ! I TESU, my Saviour, Brother, Friend, *^ On whom I cast my every care, On whom for all things I depend ; Inspire, and then accept, my prayer. *2 If I have tasted of thy grace, The grace that sure salvation brings ; If with me now thy Spirit stays, And hovering hides me in his wings ; 3 Still let him with my weakness stay, Nor for a moment's space depart ; Evil and danger turn away, And keep till he renews my heart. 4 When to the right or left I stray, His voice behind me may I hear : " Return, and walk in Christ thy way ; Fly back to Christ ; for sin is near/' oi/2 For Be lie vers Watching. 5 His sacred unction from above Be still my comforter and guide; Till all the stony he remove, And in my loving heart reside 6 Jesus, I fain would walk in thee, From nature's every path retreat ; Thou art my Way, my Leader be, And set upon the rock my feet. 7 Uphold me, Saviour, or I fall ; O reach me out thy gracious hand ! Only on thee for help I call : Only by faith in thee I stand. HYMN 313. l.m. 1 T3IERCE, fill me with an humble fear : A My utter helplessness reveal ! Satan and sin arc always near ; Thee may I always nearer feel.

Are all laid up above : Far above all earthly things, While yet my hands are here employ 'd, Sees my soul the King of kings, And freely talks with God. For Believers Working. oil O that all the art might know Of living thus to thee ! Find their heaven begun below, And here thy glory see ! Walk in all the works prepared By thee to exercise their grace, Till they gain their full reward, And see thy glorious face ! 1 /^APTAIN of Israel's host, and Guide ^^ Of all who seek the land above, Beneath thy shadow we abide, The cloud of thy protecting love : Our strength, thy grace ; our rule, thy word ; Our end, the glory of the Lord. 2 By thine unerring Spirit led, We shall not in the desert stray ; We shall not full direction need, Nor miss our providential way ; As far from danger as from fear, While love, almighty love, is near. THOU who earnest from above, The pure celestial fire to' impart, Kindle a flame of sacred love On the mean altar of my heart. 2 There let it for thy glory burn, With inextinguishable blaze ; And trembling to its source return, In humble prayer and fervent praise. oi.2 For Believers Working. 3 Jesus, confirm my heart's desire To work, and speak, and think for thee ; Still let me guard the holy fire, And still stir up thy gift in me. 4 Ready for all thy perfect will, My acts of faith and love repeat, Till death thy endless mercies seal, And make the sacrifice complete. A^THEN quiet in my house I sit, * * Thy book be my companion still ; My joy thy sayings to repeat, Talk o'er the records of thy will, And search the oracles divine, Till every heart -felt word be mine. 2 O may the gracious words divine Subject of all my converse be : So will the Lord his follower join, And walk and talk himself with me ; So shall my heart his presence prove, And burn with everlasting love. 3 Oft as I lay me down to rest, O may the reconciling word Sweetly compose my weary breast ! While, on the bosom of my Lord, 1 sink in blissful dreams away, And visions of eternal day. 4 Rising to sing my Saviour's praise,

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,

3 The world, sin, death, oppose in vain ; Thou, by thy dying, death hast slain, My great Deliverer, and my God ! In vain does the old Dragon rage, In vain all hell its powers engage ; None can withstand thy conquering blood. 4 Lord over all, sent to fulfil Thy gracious Father's sovereign will, To thy dread sceptre will I bow : With duteous reverence at thy feet, Like humble Mary, lo ! I sit ; Speak, Lord ! thy servant heareth now. 5 Renew thine image, Lord, in me ; Lowly and gentle may I be ; No charms but these to thee are dear : No anger may'st thou ever find, No pride, in my unruffled mind, But faith, and heaven-born peace, be there ! 6 A patient, a victorious mind, That life and all things casts behind. Springs forth obedient to thy call, A heart that no desire can move, But still to' adore, believe, and love, Give me, my Lord, my Life, my All ! 33b Seeking for full Redemption. HYMN 354. J'sfy&s. 1 T^VER fainting with desire, A-' For thee, O Christ, I call ; Thee I restlessly require ; I want my God, my All ! Jesus, dear redeeming Lord, I wait thy coming from above : Help me, Saviour, speak the word, And perfect me in love. 2 Wilt thou suffer me to go Lamenting all my days ? Shall I never, never know Thy sanctifying grace ? Wilt thou not the light afford, The darkness from my soul remove Help me, Saviour, speak the word, And perfect me in love. 3 Lord, if I on thee believe, The second gift impart ; With the' indwelling Spirit give A new, a contrite heart : If with love thy heart is stored, If now o'er me thy bowels move, Help me, Saviour, speak the word, And perfect me in love. 4 Let me gain my calling's hope ; O make the sinner clean ! Dry corruption's fountain up, Cut off the' entail of sin : Take me into thee, my Lord, And I shall then no longer rove : Help me, Saviour, speak the word. And perfect me in love. Seeking for full Redemption. 337 5 Thou, my Life, my Treasure be, My portion here below ; Nothing would 1 seek but thee, Thee only would I know, My exceeding great Reward,

6 From thee no more shall I depart, No more unfaithful prove : But love thee with a constant heart ; For angels always love. 7 1 all thy holy will shall prove : I, a weak, sinful worm, When thee with all my heart I love, Shall all thy law perform. 8 The graces of my second birth To me shall all be given ; And I shall do thy will on earth, As angels do in heaven. HYMN 358. 7's8f6's. 1 /^APEN, Lord, my inward ear, ^^ And bid my heart rejoice ; Bid my quiet spirit hear Thy comfortable voice ; Never in the whirlwind found, Or where earthquakes rock the place, Still and silent is the sound, The whisper of thy grace. 2 From the world of sin, and noise, And hurry, I withdraw ; For the small and inward voice I wait with humble awe ; Silent am I now and still, Dare not in thy presence move ; To my waiting soul reveal The secret of thy love. •342 Seeking for full Redemption. 3 Thou didst undertake for me, For me to death wast sold ; Wisdom in a mystery Of bleeding love unfold : Teach the lesson of thy cross, Let me die with thee to reign ; All things let me count but loss, So 1 may thee regain. 4 Show me, as my soul can bear, The depth of inbred sin ; All the unbelief declare, The pride that lurks within : Take me, whom thyself hast bought ; Bring into captivity Every high aspiring thought, That would not stoop to thee. 5 Lord, my time is in thy hand, My soul to thee convert ; Thou canst make me understand, Though I am slow of heart : Thine in whom I live and move, Thine the work, the praise is thine; Thou art Wisdom, Power, and Love, And all thou art is mine. HYMN 359. TsSf&s. Dan. iii. GOD of Israel's faithful Three, Who braved a tyrant's ire, Nobly scorn'd to bow the knee, And walk'd unhurt in fire : Breathe their faith into my breast ; Arm me in this fiery hour ; Stand, O Son of Man, contest In all thy saving power ! Seeking' for full Redemption. 343 2 For while thou, my Lord, art nigh, My soul disdains to fear ; Sin and Satan I defy,

*3o4 Seeking for full Redemption. Surely we shall thy mercy find ; Who ask, shall all receive thy love; Nor canst thou it to me deny ; 1 ask, the chief of sinners I ! 4 O ye of fearful hearts, be strong! Your downcast eyes and hands lift up ! Ye shall not be forgotten long ; Hope to the end, in Jesus hope ! Tell him, ye wait his grace to prove, And cannot fail, if God is love ! 5 Prisoners of hope, be strong, be bold ; Cast off your doubts, disdain to fear! Dare to believe ; on Christ lay hold ! Wrestle with Christ in mighty prayer ; Tell him, " We will not let thee go, Till we thy name, thy nature know." 6 Hast thou not died to purge our sin, And risen, thy death for us to plead ? To write thy law of love within Our hearts, and make us free indeed? That we our Eden might regain, Thou diedst ; and couldst not die in vain 7 Lord, we believe, and wait the hour Which all thy great salvation brings ; The Spirit of love, and health, and power, Shall come, and make us priests and kings , Thou wilt perform thy faithful word, " The servant shall be as his Lord." 8 The promise stands for ever sure, And we shall in thine image shine, Partakers of a nature pure, Holy, angelical, divine ; In Spirit join'd to thee the Son, As thou art with tliv Father one Seeking for full Redemption. 365 9 Faithful and true, we now receive The promise ratified hy thee : To thee the when and how we leave, In time and in eternity ; We only hang upon thy word, " The servant shall be as his Lord.'* HYMN 381. Ts. 1 Tl^HEN, my Saviour, shall I be * * Perfectly resign'd to thee ? Poor and vile in my own eyes, Only in thy wisdom wise ! 2 Only thee content to know, Ignorant of all below ; Only guided by thy light ; Only mighty in thy might ! 3 So I may thy Spirit know, Let him as he listeth blow ; Let the manner be unknown, So I may with thee be one.

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

On him they pierced, and weep, and pray ? Yes, gracious Lord, thy word is past ; All Israel shall he saved at last. 4 Come, then, thou great Deliverer, come ! The veil from Jacob's heart remove ; Receive thy ancient people home ! That, quicken'd by thy dying love, The world may their reception find Life from the dead for all mankind. HYMN 452. d. s. m. 1 \ LMIGHTY God of Love, ^*- Set up the' attracting sign, And summon whom thou dost approve For messengers divine : From favour'* d Abraham's Seed The new Apostles choose, In isles and continents to spread The dead-reviving news. 2 Them, snatch'd out of the flame, Through every nation send, The true Messiah to proclaim, The universal Friend ; That all the God unknown May learn of Jews to' adore, And see thy glory in thy Son, Till time shall be no more For Believers Interceding. 4<2o O that the chosen band Might now their brethren bring, And, gather' d out of every land. Present to S ion's King ! Of all the ancient race, Not one be left behind ; But each, impell'd by secret grace, His wav to Canaan find. 4 We know it must be done, For God hath spoke the word ; All Israel shall the Saviour own, To their first state restored : Rebuilt by his command, Jerusalem shall rise ; Her temple on Moriah stand Again, and touch the skies. 5 Send then thy servants forth, To call the Hebrews home ; From East, and West, and South, and North, Let all the wanderers come : Where'er in lands unknown The fugitives remain, Bid every creature help them on, The Holy Mount to gain. 6 An offering to their Lord, There let them all be seen, Sprinkled with water and with blood. In soul and body clean : With Israel's myriads seal'd, Let all the nations meet, And show the mystery fulfill'd, The family complete ! **» For Believers Interceding. HYMN 453. d. s. m. For England. I CINNERS, the call obey, ^ The latest call of grace ; The day is come, the vengeful dav Of a devoted race ; Devils and men combine To plague the faithless seed, And phials, full of wrath divine, Are bursting on your head. 2 Enter into the Rock,

From sin impatient to be free : Call home, call home thy banish'd ones ! Lead captive their captivity ! 3 Show them the blood that bought their peace, The anchor of their steadfast hope ; And bid their guilty terrors cease, And bring the ransom'd prisoners up. 4 Out of the deep regard their cries, The fallen raise, the mourners cheer ; O Sun of Righteousness, arise, And scatter all their doubt and fear ! 5 Pity the day of feeble things ; O gather every halting soul ! And drop salvation from thy wings, And make the contrite sinner whole. 4o2 For Believers Interceding. 6 Stand by them in the fiery hour, Their feebleness of mind defend ; And in their weakness show thy power, And make them patient to the end. 7 O satisfy their soul in drought ! Give them thy saving health to see ; And let thy mercy find them out ; And let thy mercy reach to me. 8 Hast thou the work of grace begun, And brought them to the birth, in vain ? 0 let thy children see the sun ! Let all their souls be born again ! 9 Relieve the souls whose cross we bear, For whom thy suff'ring members mourn • Answer our faith's effectual prayer ; Bid every struggling child be born ! 1 AMB of God, who bear'st away -L^ All the sins of all mankind, Bow a nation to thy sway ; -- While we may acceptance find, Let us thankfully embrace The last offers of thy grace. 2 Thou thy messengers hast sent, Joyful tidings to proclaim, Willing we should all repent, Know salvation in thy Name, Feel our sins by grace forgiven, Find in thee the way to heaven. 3 Jesus, roll away the stone ; Good Physician, show thy art ! Make thy healing virtue known ; Break the unbelieving heart : For Believers Interceding. ±33 By thy bloody cross subdue ; Tell them, " I have died for you ! " 4 Let thy dying love constrain Those who disregard thy frown ; Sink the mountain to a plain ; Bring the pride of sinners down ; Soften the obdurate crowd ; Melt the rebels with thy blood ! 1 TESUS, from thy heavenly place, y Thy dwelling in the sky, Fill our Church with righteousness.

Our want of faith supply : Faith our strong protection be : And godliness, with all its power, 'Stablish our posterity, Till time shall be no more. 2 Let the Spirit of grace o'erflow Our re-converted land : Let the least and greatest know And bow to thy command : Wisdom, pure religious fear, Our King's peculiar treasure prove, Blest with piety sincere, Inspired with humble love. HYMN 465. c. m. For the King, SOV REIGN of all ! whose Will ordains The powers on earth that be, By whom our rightful monarch reigns, Subject to none but thee ; 4o4 For Believers Intercedin & 2 Stir up thy power, appear, appear, And for thy servant fight ; Support thy great vicegerent here And vindicate his riffht. 3 Lo ! in the arms of faith and prayer We bear him to thy throne ; Receive thy' own peculiar care, The Lord's anointed one. 4 With favour look upon his face ; Thy love's pavilion spread, And watchful troops of angels place Around his sacred head. 5 Guard him from all who dare oppose Thy delegate and thee ; From open and from secret foes, From force and perfidy ! 6 Confound whoe'er his ruin seek, Or into friends convert : Give him his adversaries' neck ; Give him his people's heart. 7 Let us, for conscience' sake, revere The man of thy right hand ; Honour and love thine image here, And bless his mild command. 8 Thou only didst the blessing give j The glory, Lord, be thine : Let all with thankful joy receive The benefit divine. 9 To those, who thee in him obey, The Spirit of grace impart : His dear, his sacred burden lay On every loyal heart. 10 Still let us pray, and never cease, " Defend him, Lord, defend : 'Stablish his throne in glorious peace And save him to the end ! " For Believers Interceding . 435 s HYMN 466. 8'* §• 6's. 1 A NATION God delights to bless, •**- Can all our raging foes distress, Or hurt whom they surround ? Hid from the general scourge we are, Nor see the bloody waste of war, Nor hear the trumpet's sound. 2 O might we, Lord ! the grace improve, By labouring for the rest of love,

3 With us thou art assembled here ; But, O, thyself reveal ! Son of the living God, appear! Let us thy presence feel. 4 Breathe on us, Lord, in this our day, And these dry bones shall live ; Speak peace into our hearts, and say, " The Holy Ghost receive ! " 5 Whom now we seek, O may we meet ! Jesus, the Crucified, Show us thy bleeding hands and feet, Thou who for us hast died. 6 Cause us the record to receive : Speak, and the tokens show : "O be not faithless, but believe In me, who died for you !" HYMN 487. TsSf6's WO are better far than one For counsel or for fight : How can one be warm alone, Or serve his God aright ? Join we then our hearts and hands ; Each to love provoke his friend ; Run the way of his commands, And keep it to the end. 2 Woe to him whose spirits droop, To him who falls, alone ! He has none to lift him up, To help his weakness on : Happier we each other keep ; We each other's burdens bear ; For the Society giving Thanks. 455 Never need our footsteps slip, Upheld by mutual prayer. 3 Who of twain hath made us one, Maintains our unity ; Jesus is the Corner-Stone, In whom we all agree ; Servants of one common Lord, Sweetly of one heart and mind, Who can break a three-fold cord, Or part whom God hath join'd ? 4 O that all with us might prove The fellowship of saints ! Find supplied, in Jesu's love, What every member wants : Grasp we our high calling's prize, Feel our sins on earth forgiven, Rise, in his whole image rise, And meet our Head in heaven ! For the Society giving Thanks. HYMN 488. p. m. 1 TTOW happy are we, Who in Jesus agree A A To expect his return from above ! We sit under his vine, And delightfully join In the praise of his excellent love. 2 How pleasant and sweet, In his name when we meet, Is his fruit to our spiritual taste ! We are banqueting here On angelical cheer, And the joys that eternally last. 3 Invited by him, WTe drink of the stream

Still hear and do thy sovereign will : To thee may all our thoughts arise, Ceaseless, accepted sacrifice. 5 In thee we move : -- all things of thee Are full, thou Source and Life of all ; For the Society giving Thanks. 463 Thou vast unfathomable Sea ! (Fall prostrate, lost in wonder, fall, Ye sons of men, for God is man !) All may we lose, so thee we gain. 6 As flowers their op'ning leaves display, And glad drink in the solar fire, So may we catch thy every ray, So may thy influence us inspire ; Thou Beam of the eternal Beam, Thou purging Fire, thou quick' ning Flame. HYMN 495. 5'sSrll's. 1 /^OME, let us arise, And press to the skies ; ^-/ The summons obey, My friends, my beloved, and hasten away. 2 The Master of all For our service doth call, And deigns to approve, With smiles of acceptance, our labour of love. 3 His burden who bear, We alone can declare How easy his yoke, While to love and good works we each other provoke ; -- 4 By word and by deed, The bodies in need, The souls to relieve, And freely as Jesus hath given to give. 5 Then let us attend Our heavenly Friend, In his members distrest, By want, or affliction, or sickness opprest : 6 The pris'ner relieve, The stranger receive ; Supply all their wants, And spend and be spent in assisting His saints. 7 Thus while we bestow Our moments below, Ourselves we forsake, And refuge in Jesus's righteousness take : 4b4 For the Society giving Thanks. 8 His passion alone The foundation we own ; And pardon we claim, And eternal redemption, in Jesus's name. 1 rT^HE earth is the Lord's, And all it contains ; A The truth of his words For ever remains ; The saints have a mountain Of blessings in him ; His grace is the fountain, His peace is the stream. 2 To him our request We now have made known, Who sees what is best For each of his own : Our heathenish care, We cast it aside ; He heareth the prayer, And he will provide.

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 common peace we feel ; A peace to sensual minds unknown, A joy unspeakable. 6 And if our fellowship below In Jesus be so sweet, What heights of rapture shall we know, When round his throne we meet ! For the Society Praying. HYMN 501. c. m. 1 TESUS, great Shepherd of the sheep, J To thee for help we fly ; Thy little flock in safety keep ; For, O ! the wolf is nigh. 2 He comes, of hellish malice full, To scatter, tear, and slay ; He seizes every straggling soul, As his own lawful prey. 3 Us into thy protection take, And gather with thy arm ; Unless the fold we first forsake, The wolf can never harm. 4 We laugh to scorn his cruel power, While by our Shepherd's side : The sheep he never can devour, Unless he first divide. For the Society Praying. 469 5 O do not suffer him to part The souls that here agree ; But make us of one mind and heart, And keep us one in thee ! 6 Together let us sweetly live, Together let us die ; And each a starry crown receive, And reign above the sky. HYMN 502. cm. 1 /^OME, thou omniscient Son of Man, ^-/ Display thy sifting power ; Come with thy Spirit's winnowing fan, And throughly purge thy floor. 2 The chaff of sin, the' accursed thing. Far from our souls be driven ! The wheat into thy garner bring, And lay us up for heaven. 3 Look through us with thy eyes of flame. The clouds and darkness chase ; And tell me what by sin 1 am, And what I am by grace. 4 Whate'er offends thy glorious eyesj Far from our hearts remove ; As dust before the whirlwind flies, Disperse it by thy love. 5 Then let us all thy fulness know, From every sin set free ; Saved, to the utmost -- saved below. And perfectly like thee. 4/0 For the Society Praying. HYMN 503. c. m. 1 HHRY us, O God, and search the ground J- Of every sinful heart : Whate'er of sin in us is found, O bid it all depart ! 2 When to the right or left we stray, Leave us not comfortless ; But guide our feet into the way Of everlasting peace.

3 Help us to help each other, Lord, Each other's cross to bear ; Let each his friendly aid afford, And feel his brother's care. 4 Help us to build each other up, Our little stock improve ; Increase our faith, confirm our hope, And perfect us in love. 5 Up into thee, our living Head, Let us in all things grow, Till thou hast made us free indeed, And spotless here below. 6 Then, when the mighty work is wrought. Receive thy ready bride : Give us in heaven a happy lot With all the sanctified. HYMN 504. c. m. 1 TESUS, united by thy grace, ** And each to each endear'd, With confidence we seek thy face, And know our prayer is heard. For the Society Praying. 471 2 Still let us own our common Lord, And bear thy easy yoke ; A band of love, a threefold cord? Which never can be broke. 3 Make us into one spirit drink ; Baptize into thy name ; And let us always kindly think, And sweetly speak, the same. 4 Touch' d by the loadstone of thy love, Let all our hearts agree ; And ever tow'rds each other move, And ever move tow'rds thee. 5 To thee inseparably join'd, Let all our spirits cleave ; O may we all the loving* mind That was in thee receive ! 6 This is the bond of perfectness, Thy spotless charity ; O let us (still we pray) possess The mind that was in thee ! 7 Grant this, and then from all below Insensibly remove : Our souls their change shall scarcely know, Made perfect first in love ! 8 With ease our souls thro' death shall glide Into their paradise ; And thence, on wings of angels, ride Triumphant through the skies. 4 / *2 For the Society Praying, 9 Yet when the fullest joy is given, The same delight we prove ; In earth, in paradise, in heaven, Our all in all is love. HYMN 505. jl. m. 1 T TNCHANGEABLE, almighty Lord, ^ Our souls upon thy truth we stay ; Accomplish now thy faithful word, And give, O give us all one way ! 2 O let us all join hand in hand, Who seek redemption in thy blood ; Fast in one mind and spirit stand, And build the temple of our God !

3 Thou only canst our wills control, Our wild unruly passions bind ; Tame the old Adam in our soul, And make us of one heart and mind. 4 Speak but the reconciling word, The winds shall cease, the waves subside We all shall praise our common Lord, Our Jesus, and him crucified. 5 Giver of peace and unity, Send down thy mild, pacific Dove : We all shall then in one agree, And breathe the spirit of thy love. 6 We all shall think and speak the same Delightful lesson of thy grace ; One undivided Christ proclaim, And jointly glory in thy praise. 7 O let us take a softer mould, Blended and gather'd into thee ; Under one Shepherd make one fold, Where all is love and harmony! For the Society Praying, 47o 8 Regard thine own eternal prayer, And send a peaceful answer down ; To us thy Father's name declare ; Unite and perfect us in one ! 9 So shall the world believe and know, That God hath sent thee from above, When thou art seen in us below, And every soul displays thy love. HYMN 506. 7's&6's. John xiv. 16, ±7- 1 T^ATHER of our dying Lord, *- Remember us for good ; O fulfil his faithful word, And hear his speaking blood ! Give us that for which he prays : Father, glorify thy Son ! Show his truth, and power, and grace, And send the Promise down. 2 True and faithful Witness, thou, O Christ, thy Spirit give ! Hast thou not received him now, That we might now receive ? Art thou not our living Head ? Life to all thy limbs impart : Shed thy love, thy Spirit shed In every waiting heart. 3 Holy Ghost, the Comforter, The gift of Jesus, come ; Glows our heart to find thee near, And swells to make thee room : Present with us thee we feel, Come, O come, and in us be ! With us, in us, live and dwell, To all eternity- 4/4 For the Society Praying. HYMN 507. l. m. 1 O AVIOUR of all, to thee we bow, ^ And own thee faithful to thy word ; We hear thy voice, and open now Our hearts to entertain our Lord. 2 Come in, come in, thou heavenly Guest,

Delight in what thyself hast given ; On thy own gifts and graces feast, And make the contrite heart thy heaven 3 Smell the sweet odour of our prayers, Our sacrifice of praise approve : And treasure up our gracious tears, And rest in thy redeeming love. 4 Beneath thy shadow let us sit, Call us thy friends, and love, and bride ; And bid us freely drink and eat Thy dainties, and be satisfied. 5 O let us on thy fulness feed, And eat thy flesh and drink thy blood ! Jesus, thy blood is drink indeed, Jesus, thy flesh is angels' food. 6 The heavenly manna faith imparts ; Faith makes thy fulness all our own ; We feed upon thee in our hearts, And find that heaven and thou are one HYMN 508. 7's. 1 /^< OD of love, that hear'st the prayer, VJ Kindly for thy people care, Who on thee alone depend : Love us, save us to the end. 2 Save us, in the prosperous hour, From the flattering Tempter's power, From his unsuspected wiles. From the world's pernicious smiles. For the Society Praying. 475 3 Cut oft' our dependance vain On the help of feeble man ; Every arm of flesh remove ; Stay us on thy only love ! 4 Men of worldly, low design, Let not these thy people join, Poison our simplicity, Drag us from our trust in thee. 5 Save us from the great and wise, Till they sink in their own eyes, Tamely to thy yoke submit, Lay their honours at thy feet. 6 Never let the world break in ; Fix a mighty gulf between : Keep us little and unknown, Prized and loved by God alone. 7 Let us still to thee look up, Thee, thy Israel's Strength and Hope ; Nothing know, or seek, beside Jesus, and him crucified. 8 Far above all earthly things, Look we down on earthly kings ; Taste our glorious liberty ; Find our happy all in thee ! HYMN 509. 7's. 1 TESUS, Lord, we look to thee, *J Let us in thy name agree : Show thyself the Prince of Peace ; Bid our jars for ever cease. 2 By thy reconciling love, Every stumbling-block remove ; Each to each unite, endear ; Come, and spread thy banner here !

4 Father, Son, and Holy Ghost, Be to us what Adam lost : Let us in thine image rise ; Give us back our paradise. The Communion of Saints, 1 LEATHER, Son, and Spirit, hear *- Faith's effectual fervent prayer ; Hear, and our petitions seal, Let us now the answer feel. 4oU For the Society Praying. Still our fellowship increase ; Knit us in the bond of peace ; Join our new-born spirits, join Each to each, and all to thine. 2 Build us in one body up, Call'd in one high calling's hope : One the Spirit whom we claim ; One the pure baptismal flame ; One the faith, and common Lord ; One the Father lives adored, Over, through, and in us all God incomprehensible. 3 One with God, the source of bliss, Ground of our communion this : Life of all that live below, Let thine emanations flow ; Rise eternal in our heart : Thou our long-sought Eden art ; Father, Son, and Holy Ghost, Be to us what Adam lost. HYMN 516. 7's. OTHER ground can no man lay ; Jesus takes our sins away ; Jesus the foundation is, This shall stand, and only this : Fitlv framed in him we are, All the building ri.^es fair ; Let it to a temple rise, Worthy him who Alls the skies. Husband of the church below, Christ, if thee our Lord we know, Unto thee, betrothed in love, Always let us faithful prove ; Never rob thee of our heart, Never give the creature part : For the Society Praying. 4ol Only thou possess the whole ; Take our body, spirit, soul. 3 Steadfast let us cleave to thee ; Love, the mystic union be ; Union to the world unknown, Join'd to God in spirit one : Wait we till the Spouse shall come, Till the Lamb shall take us home, For his heaven the Bride prepare, Solemnize our nuptials there. HYMN 517. 7's. 1 /^HRIST, our Head, gone up on high, ^-^ Be thou in thy Spirit nigh : Advocate with God, give ear To thine own effectual prayer ! 2 One the Father is with thee ; Knit us in like unity ; Make us, O uniting Son, One, -- as Thou and He are one.

For the Society Praying . 48 / HYMN 523. l. m. 1 r\ THOU, our Husband, Brother, Friend. ^S Behold a cloud of incense rise ! The prayers of saints to heaven ascend, Grateful, accepted sacrifice ! 2 Regard our prayers for Sion's peace ; Shed in our hearts thy love abroad ; Thy gifts abundantly increase ; Enlarge, and fill us all with God. 3 Before thy sheep, great Shepherd, go, And guide into thy perfect will ; Cause us thy hallow 'd name to know, The work of faith in us fulfil. 4 Help us to make our calling sure ; O let us all be saints indeed, And pure as thou thyself art pure, Conform'd in all things to our Head. 5 Take the dear purchase of thy blood : Thy blood shall wash us white as snow9 Present us sanctified to God, And perfected in love below. 6 That blood which cleanses from all sin, That efficacious blood apply ; And wash, and make us wholly clean, And change, and throughly sanctify. 7 From all iniquity redeem ; Cleanse by the water and the word ; And free from every spot of blame, And make the servant as his Lord ! 1 /^VUR friendship sanctify and guide : ^^ Unmix'd with selfishness and pride, Thy glory be our single aim ! 488 For the Society Praying. In all our intercourse below, Still let us in thy footsteps go, And never meet but in thy name. Fix on thyself our single eye ; Still let us on thyself rely, For all the help that each conveys, The help as from thy hand receive, And still to thee all glory give, All thanks, all might, all love, all praise. 2 Whate'er thou dost on one bestow, Let each the double blessing know ; Let each the common burden bear ; In comforts and in griefs agree ; And wrestle for his friends with thee, In all the' omnipotence of prayer. Our mutual prayer accept and seal ; In all thy glorious self reveal ; All with the fire of love baptize : Thy kingdom in our souls restore ; And keep till we can sin no more, Till all in thy whole image rise. 3 Witnesses of the' all-cleansing blood, Long may we work the works of God,

And do thy will like those above : Together spread the gospel sound, And scatter peace on all around, And joy, and happiness, and love. True yoke-fellows, by love compell'd, To labour in the gospel field, Our all let us delight to spend, In gathering in thy lambs and sheep ; Assured that thou our souls wilt keep, Wilt keep us faithful to the end. 1 TESU, thou great redeeming Lord, *J The kingdom of thy peace restored For the Society Praying. 489 Let all thy followers perceive, And happy in thy Spirit live ; Retain the grace through thee bestow'd, The favour and the peace of God. 2 Give all thy saints to find in thee The fulness of the Deity; His nature, life^, and mind to prove, In perfect holiness and love : Fountain of grace, thyself make known With God and man for ever one. 3 Still with and in thy people dwell ; Thy gracious plenitude reveal ; Till coming with thy heavenly train, We eye to eye "behold the Man," And share thy majesty divine, And mount our thrones encircling thine. 1 l^XCEPT the Lord conduct the plan, -*-- A The best concerted schemes are vain, And never can succeed ; We spend our wretched strength for nought But if our works in thee be wrought, They shall be blest indeed. 2 Lord, if thou didst thyself inspire Our souls with this intense desire Thy goodness to proclaim, -- Thy glory if we now intend, -- O let our deed begin and end Complete in Jesu's name ! 3 In Jesu's name behold we meet, Far from an evil world retreat, And all its frantic ways ; One only thing resolved to know, And square our useful lives below, By reason and by grace. 4J0 For the Society Praying. 4 Not in the tombs we pine to dwell, Not in the dark monastic cell, By vows and grates confined ; Freely to all ourselves we give, Constraint by Jesu's love to live The servants of mankind. 5 Now, Jesus, now thy love impart, To govern each devoted heart, And fit us for thy will : Deep founded in the truth of grace, Build up thy rising church, and place The city on the hill. 6 O let our faith and love abound ! O let our lives to all around

With purest lustre shine ; That all around our works may see, And give the glory, Lord, to thee, The heavenly Light Divine. HYMN 527. &s$&s. J /^OME, Wisdom, Power, and Grace Divine, ^^ Come, Jesus, in thy name to join A happy chosen band ; Who fain would prove thine utmost will, And all thy righteous laws fulfil, In love's benign command. 2 If pure essential Love thou art, Thy nature into every heart, Thy loving self, inspire : Bid all our simple souls be one, United in a bond unknown, Baptized with heavenly fire. 3 Still may we to our centre tend, -- To spread thy praise our common end. To help each other on ; For the Society Praying. 491 Companions through the wilderness, To share a moment's pain, and seize An everlasting crown. 4 Jesus, our tender'd souls prepare ! Infuse the softest social care, The warmest charity, The bowels of our bleeding Lamb, The virtues of thy wondrous name, The heart that was in thee. 5 Supply what every member wants ; To found the fellowship of saints, Thy Spirit, Lord, supply ; So shall we all thy love receive, Together to thy glory live, And to thy glory die. 1 f\ SAVIOUR, cast a gracious smile ! ^-^ Our gloomy guilt, and selfish guile, And shy distrust remove : The true simplicity impart, To fashion every passive heart, And mould it into love. 2 Our naked hearts to thee we raise ; Whate'er obstructs thy work of grace, For ever drive it hence : Exert thy all-subduing power, And each regenerate soul restore To child-like innocence. 3 Soon as in thee we gain a part, Our spirit purged from nature's art Appears, by grace forgiven ; 49~ For the Society Praying. We then pursue our sole design, To lose our melting will in thine, And want no other heaven 4 O that we now the power might feel, To do on earth thy blessed will, As angels do above ! In thee, the Life, the Truth, the Way To walk, and perfectly to' obey Thy sweet constraining love ! 5 Jesus, fulfil our one desire, And spread the spark of living fire Through every hallow'd breast ; Bless with divine conformity, And give us now to find in thee Our everlasting rest. HYMN 529. 7's.

HOLY Lamb, who thee confess Followers of thy holiness, Thee they ever keep in view, Ever ask, " What shall we do ?" Govern'd by thy only will, All thy words we would fulfil, Would in all thy footsteps go Walk as Jesus walk'd below, While thou didst on earth appear, Servant to thy servants here, Mindful of thy place above, All thy life was prayer and love. Such our whole employment be, Works of faith and charity ; Works of love on man bestow'd, Secret intercourse with God. For the Society Praying. 49o Early in the temple met, Let us still our Saviour greet ; Nightly to the mount repair, Join our praying Pattern there. There hy wrestling faith obtain Power to work for God again ; Power his image to retrieve, Power, like thee, our Lord, to live. Vessels, instruments of grace, Pass we thus our happy days 'Twixt the mount and multitude, Doing or receiving good ; Glad to pray and labour on, Till our earthly course is run, Till we, on the sacred tree, Bow the head and die like thee. 1 /^OME, thou all-inspiring Spirit, ^^ Into every longing heart ! Bought for us by Jesu's merit, Now thy blissful self impart : Sign our uncontested pardon ; Wash us in the' atoning blood ! Make our hearts a water'd garden ; Fill our spotless souls with God. 2 If thou gav'st the' enlarged desire Which for thee we ever feel, Now our panting souls inspire, Now our cancell'd sin reveal : Claim us for thy habitation ; Dwell within our hallow'd breast; Seal us heirs of full salvation, Fitted for our heavenlv rest. W4 for the Society Prayiyig. 3 Give us quietly to tarry, Till for all thy glory meet, Waiting, like attentive Mary, Happy at the Saviour's feet ; Keep us from the world unspotted From all earthly passions free, Wholly to thyself devoted, Fix'd to live and die for thee. 4 Wrestling on in mighty prayer, Lord, we will not let thee go, Till thou all thy mind declare, All thy grace on us bestow ; Peace, the seal of sin forgiven, Joy, and perfect love, impart, Present, everlasting heaven, All thou hast, and all thou art ! HYMN 531. 7's8f6's.

In yonder blest abode, The patriarchs and prophets old, And all the saints of God. Abraham and Isaac there, And Jacob shall receive The followers of their faith and prayer, Who now in bodies live. 6 We shall our time beneath Live out in cheerful hope, And fearless pass the vale of death, And gain the mountain-top. To gather home his own God shall his angels send, For the Society at Parting. 499 And bid our bliss, on earth begun, In deathless triumph end. JESUS, accept the praise That to thy Name belongs ; Matter of all our lays, Subject of all our songs : Through thee we now together came, And part exulting in thy Name. In flesh we part awhile, But still in spirit join'd, To' embrace the happy toil, Thou hast to each assign 'd ; And while we do thy blessed will, We bear our heaven about us still. O let us thus go on In all thy pleasant ways, And, arm'd with patience, run With joy the' appointed race : Keep us, and every seeking soul, Till all attain the heavenly goal. There we shall meet again, When all our toils are o'er, And death, and grief, and pain, And parting are no more : We shall with all our brethren rise, And grasp thee in the flaming skies. O happy, happy day, That calls thy exiles home ! The heavens shall pass away, The earth receive its doom ; Earth we shall view, and heaven destroy'd, And shout above the flery void. 2 12" 500 For the Society at Parting. 6 These eyes shall see them fall, Mountains; and stars, and skies ! These eyes shall see them all Out of their ashes rise! These lips his praises shall rehearse. Whose nod restores the universe. 7 According- to his word, His oath to sinners given, We look to see restored The ruin'd earth and heaven ; In a new world his truth to prove, A world of righteousness and love. 8 Then let us wait the sound, That shall our souls release ; And lahour to he found Of him in spotless peace, In perfect holiness renew'd, Adorn'd with Christ, and meet for God. HYMN 537. c. m. 1 /^ OD of all consolation, take ^J The glory of thy grace ! Thy gifts to thee we render back In ceaseless songs of praise.

Heart to heart, as lute to lute : Sweetly on our spirits move ; Gently touch the trembling strings ; Make the harmony of love, Music for the King of kings ! 3 See the souls that hang on thee ! Sever'd though in flesh we are, Join'd in spirit all agree ; All thy only love declare ; Spread thy love to all around : Hark ! we now our voices raise ! -- Joyful consentaneous sound, Sweetest symphony of praise. 4 Jesu's praise be all our song ; While we Jesu's praise repeat, Glide our happy hours along, Glide with down upon their feet ! For the Society at Parting. o03 Far from sorrow, sin, and fear, Till we take our seats above, Live we all as angels here, Only sing, and praise, and love. HYMN 539. d. c. m. 1 T IFT up your hearts to things above, -L^ Ye followers of the Lamb, And join with us to praise his love, And glorify his name : To Jesu's Name give thanks and sing, Whose mercies never end : Rejoice ! rejoice ! the Lord is King ; The King is now our Friend ! 2 We, for his sake, count all things loss ; On earthly good look down ; And joyfully sustain the cross, Till we receive the crown. O let us stir each other up, Our faith by works to' approve, By holy, purifying hope, And the sweet task of love ! 3 Love us, though far in flesh disjoint, Ye lovers of the Lamb ; And ever bear us on your mind, Who think and speak the same : You on our minds we ever bear, Whoe'er to Jesus bow ; Stretch out the arms of faith and prayer, And, lo ! we reach you now. 4 The blessings all on you be shed, Which God in Christ imparts ; We pray the Spirit of our Head Into your faithful hearts. O04 for the Society at Parting. Mercy and peace your portion be, To carnal minds unknown, The hidden manna, and the tree Of life, and the white stone 5 Let all who for the Promise wait, The Holy Ghost receive ; And, raised to our un sinning state, With God in Eden live ! Live till the Lord in glory come,

And wait his heaven to share : He now is fitting up your home : Go on ; -- we '11 meet you there . CNot in the Editions published during the Life of Mr. Wesley.) On Divine Worship. HYMN 540. l. m. 1 T3EFORE Jehovah's awful throne, -U Ye nations bow with sacred joy ; Know that the Lord is God alone, He can create, and he destroy. 2 His sovereign power, without our aid, Made us of clay, and form'd us men ; And when like wand'ring sheep we stray 'd, He brought us to his fold again. 3 We '11 crowd thy gates with thankful songs, High as the heavens our voices raise ; And earth, with her ten thousand tongues, Shall fill thy courts with sounding praise. 4 Wide as the world is thy command ; Vast as eternity thy love ; Firm as a rock thy truth shall stand, When rolling years shall cease to move. 1 T ORD of the worlds above! -*-- i How pleasant and how fair The dwellings of thy love, Thy earthly temples, are ! To thine abode My heart aspires, With warm desires To see my God. O06 Additional Hymns. 2 O happy souls that pray Where God delights to hear ! O happy men that pay Their constant service there ! They praise thee still ; And happy they Who love the way To Sion's hill ! 3 They go from strength to strength, Through this dark vale of tears, Till each o'ercomes at length, Till each in heaven appears : 0 glorious seat ! Thou God, our King, Shalt thither bring Our willing feet. 4 God is our sun and shield, Our light and our defence ! With gifts his hands are fill'd, We draw our blessings thence : He shall bestow Upon our race His saving grace, And glory too. 5 The Lord his people loves ; His hand no good withholds From those his heart approves, From holy, humble souls : Thrice happy he, O Lord of Hosts, Whose spirit trusts Alone in thee ! HYMN 542. 7's. 1 ORD and God of heavenly powers ! -I-- ' Theirs, -- yet, O ! benignly ours ; Glorious King! let earth proclaim, Worms attempt to chant thy name.

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

Who shall ascend the heavenly place, And stand upon the mount of God, And see his Maker face to face ? 4 The man whose hands and heart are clean That blessed portion shall receive ; Whoe'er by grace is saved from sin, Hereafter shall in glory live. 5 He shall obtain the starry crown ; And, number' d with the saints above. The God of his salvation own, The God of his salvation love Hymns of Adoration. 535 HYMN 573. s. m Public Worship. 1 OOME, sound his praise abroad, ^-^ And hymns of glory sing ; Jehovah is the sovereign God, The universal King. 2 He form'd the deeps unknown ; He gave the seas their bound ; The watery worlds are all his own, And all the solid ground. 3 Come, worship at his throne ; Come, bow before the Lord : We are his works, and not our own ; He form'd us by his word. 4 To-day attend his voice, Nor dare provoke his rod ; Come, as the people of his choice, And own your gracious God. HYMN 574, 6-8\s. Psalm lxxxiv. 1 TTOW lovely are thy tents, O Lord ! X J. Where'er thou choosest to record Thy name, or place thy house of prayer, My soul outflies the angel -choir, And faints, o'erpower'd with strong desire, To meet thy special presence there. 2 Happy the men to whom 'tis given, To dwell within that gate of heaven, And in thy house record thy praise ; Whose strength and confidence thou art, Who feel thee, Saviour, in their heart. The Wav, the Truth, the Life of grace : 536 Hymns of Adoration. 3 Who, passing through the mournful vale, Drink comfort from the living well, That flows replenish'd from above ; From strength to strength advancing here, Till all before their God appear, And each receives the crown of love, 4 Better a day thy courts within Than thousands in the tents of sin ; How base the noblest pleasures there ! How great the weakest child of thine ! His meanest task is all divine, And kings and priests thy servants are. 5 The Lord protects and cheers his own, Their light and strength, their shield and sun He shall both grace and glory give : Unlimited his bounteous grant ; No real good they e'er shall want ;

All, all is theirs, who righteous live. 6 O Lord of hosts, how blest is he Who steadfastly believes in thee ! He all thy promises shall gain : The soul that on thy love is cast, Thy perfect love on earth shall taste, And soon with thee in glory reign. " Peter and John went up into the temple at the hour of prayer." ] 'l^T'HO Jesus our Example know, * * And his Apostles' footsteps trace, We gladly to the temple go, Frequent the consecrated place At every solemn hour of prayer, And meet the God of mercy there Hymns of Adoration. 537 2 His offering pure we call to mind, There, on the golden altar laid, Whose Godhead with the manhood join'd, For every soul atonement made ; And have whate'er we ask of God, Through faith in that all-saving blood. Psalm cxlvi. 1 A /FY soul, inspired with sacred love, IV J. The Lord thy God delight to praise ; His gifts I will for him improve, To him devote my happy days ; To him my thanks and praises give, And only for his glory live. 2 Long as my God shall lend me breath, My every pulse shall beat for him ; And when my voice is lost in death, My spirit shall resume the theme ; The gracious theme, for ever new, Through all eternity pursue. 3 Soon as the breath of man expires, Again he to his earth shall turn ; Where then are all his vain desires, His love and hate, esteem and scorn ? All, all at that last gasp are o'er, He falls to rise on earth no more. 4 He, then, is blest, and only he, Whose hope is in the Lord his God ; Who can to Him for succour flee, That spread the earth and heaven abroad ; That still the universe sustains, And Lord of his creation reigns. 5 True to his everlasting word, He loves the injured to redress ; 538 Hymns of Adoration. Poor helpless souls the bounteous Lord Relieves, and fills with plenteousness : He sets the mournful prisoners free, He bids the blind their Saviour see. 6 The Lord thy God, O Sion, reigns, Supreme in mercy as in power, The endless theme of heavenly strains,

2 They chant the splendours of thy name, Delighted with the wondrous theme ; And bid the world's wide realms admire The glories of the' almighty Sire, Whose throne all nature's wreck survives, Whose power through endless ages lives. 3 From thee, great God, while every eye Expectant waits the wish'd supply, Their bread proportion'd to the day Thy opening hands to each convey ; In every sorrow of the heart, Eternal mercy bears a part. 4 Who ask thine aid with heart sincere, Shall find thy succours ever near ; To Thee their prayer in each distress, Thy suffering servants, Lord, address ; And prove thee, verging on the grave, Nor slow to hear, nor weak to save. ''44 Hymns of Ado ra Hon . HYMN 586. l. m. The Condescension of God. 1 INTERNAL depth of love divine, *-** In Jesus, God with us, display'd How bright thy beaming glories shine How wide thy healing streams are spreau ! 2 With whom dost thou delight to dwell ? Sinners, a vile and thankless race ; O God, what tongue aright can tell How vast thy love, how great thy grace ' 3 The dictates of thy sovereign will With joy our grateful hearts receive : All thy delight in us fulfil ; Lo ! all we are to thee we give. 4 To thy sure love, thy tender care, Our flesh, soul, spirit, we resign ; O fix thy sacred presence there, And seal the' abode for ever thine. 5 O King of glory, thy rich grace Our feeble thought surpasses far ; Yea, even our crimes, though numberless, Less numerous than thy mercies are. 6 Still, Lord, thy saving health display, And arm our souls with heavenly zeal ; So fearless shall we urge our way Through all the powers of earth and hell. HYMN 587. c. m. The Goodness of God. 1 ET every tongue thy goodness speak, *-* Thou sovereign Lord of all ; Thy strength'ning hands uphold the weak, And raise the poor that fall. K2 When sorrow bows the spirit down, Or virtue lies distress'd, Hymns of Adoration. 545 Beneath the proud oppressor's frown, Thou giv'st the mourner rest. 3 The Lord supports our infant days, And guides our giddy youth ; Holy and just are all thy ways, And all thy words are truth. 4 Thou know'st the pains thy servants feel,

5 So let thy grace surround me still, And like a bulwark prove, To guard my soul from every ill, Secured by sovereign love. HYMN 591. 8** §■ &s. The same Subject. 1 f\ THAT I could, in every place, ^^ By faith behold Jehovah's face, My strict Observer see ; Present my heart and reins to try, And feel the influence of his eye For ever fix'd on me ! 2 Discerning thee, my Saviour, stand My Advocate at God's right hand, I never shall remove ; I cannot fall, upheld by thee, Or sin against the majesty Of omnipresent Love. 3 Now, Saviour, now appear, appear, And let me always see thee near, And know as I am known : My spirit to thyself unite, And bear me through a sea of light To that eternal throne. HYMN 592. cm. An Act of Thanksgiving. 1 A^HEN all thy mercies, O my God, * ' My rising soul surveys, Transported with the view, I 'm lost In wonder, love, and praise. O4o Hymns of Adoration. 2 Thy Providence my life sustain'd, And all my wants redress'd, While in the silent womb I lay, And hung upon the breast. 3 To all my weak complaints and cries Thy mercy lent an ear, Ere yet my feeble thoughts had learn 'd To form themselves in prayer. 4 Unnumber'd comforts on my soul Thy tender care bestow'd, Before my infant heart conceived From whom those comforts flow'd. 5 When in the slippery paths of youth With heedless steps I ran, Thine arm, unseen, convey'd me safe, And led me up to man. () Through hidden dangers, toils, and deaths, It gently clear' d my way ; And through the pleasing snares of vice, More to be fear'd than they. 7 Through every period of my life Thy goodness I '11 pursue ; And after death, in distant worlds, The pleasing theme renew. 8 Through all eternity, to thee A grateful song I '11 raise ; But O eternity 's too short To utter all thy praise ! HYMN 593. l. m. Compassion of God. 1 HPHE Lord, how wondrous are his ways ! -!■ How firm his word, how large his grace. Mercy and Truth surround his throne, And thence he makes his glories known. Hymns of Adoration. 549

High as his mighty arm hath spread The starry heavens above our head, His bounteous love exceeds our praise, -- Surmounts the highest hopes we raise. Nor yet so far hath nature placed The rising morning from the west, As his forgiving grace removes The daily guilt of those he loves. How slowly doth his wrath arise ! On swiftest wings salvation flies ; And if he bids his anger burn, Soon shall his frowns to pity turn ! The mighty God, the wise and just, Knows that our frame is feeble dust ; And will no load of grief impose Beyond the strength that he bestows For his eternal love is sure To all the saints, and shall endure : From age to age his truth shall reign, Nor children's children hope in vain. HYMN 594. 2-6'* §■ 4-7's. The Lord's Prayer. 1 T^ATHER of earth and sky, -■- Thy name we magnify : O that earth and heaven might join, Thy perfections to proclaim ; Praise the attributes divine, Fear and love thy awful name ! 2 When shall thy Spirit reign, In every heart of man ? Father, bring the kingdom near, Honour thy triumphant Son ; God of heaven, on earth appear, Fix with us thy glorious throne. «->50 Hymns of Adoration. 3 Thy good and holy will, Let all on earth fulfil ; Men with minds angelic vie, Saints below with saints above, Thee to praise and glorify, Thee to serve with perfect love. 4 This day with this day's bread Thy hungry children feed ; Fountain of all blessings, grant Now the manna from above ; Now supply our bodies' want, Now sustain our souls with love. 5 Our trespasses forgive : And when absolved we live, Thou our life of grace maintain ; Lest we from our God depart, Lose thy pardoning grace again, Grant us a forgiving heart. 6 In every fiery hour Display thy guardian power ; Near in our temptation stay, With sufficient strength defend ; Bring us through the evil day, Make us faithful to the end. 7 Father, by right divine Assert the kingdom thine ; Jesus, Power of God, subdue Thy own universe to thee ; Spirit of grace and glory too, Reign through all eternity. HYMN 595. c. m. Praise to the Redeemer. LUNGED in a gulf of dark despair We wretched sinners lay,

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 :

-*- Chase all your fears away ; And bow with rapture down to see The place where Jesus lay. 2 Thus low the Lord of Life was brought ; Such wonders love can do : ' ' ' O In ca rn a tio )i , Thus cold in death that bosom lay, Which throbb'd and bled for you. 3 But raise your eyes, and tune your songs> The Saviour lives again : Not all the bolts and bars of death The Conqueror could detain. 4 High o'er the' angelic bands he rears His once-dishonour'd head ; And through un number' d years he reigns, Who dwelt among the dead. 5 With joy like his shall every saint His vacant tomb survey ; Then rise with his ascending Lord To realms of endless day. HYMN 629. 7's. The same. 1 " /^HRIST, the Lord, is risen to-day," ^^ Sons of men and angels say ! Raise your joys and triumphs high ; Sing, ye heavens; thou earth, reply. 2 Love's redeeming work is done ; Fought the fight, the battle won : Lo ! the sun's eclipse is o'er; Lo ! he sets in blood no more ! 3 Vain the stone, the watch, the seal, Christ hath burst the gates of hell : Death in vain forbids his rise ; Christ hath open'd Paradise. 4 Lives again our glorious King ! Where, O death, is now thy sting? Once he died our souls to save ; Where 's thy victory, boasting grave? 5 Soar we now, where Christ hath led, Following our exalted Head , Sufferings, Sfc, of Christ. 577 Made like him, like him we rise, Ours the cross, the grave, the skies. 6 King of glory ! Soul of bliss ! Everlasting life is this : Thee to know, thy power to prove, Thus to sing, and thus to love. HYMN 630. 7's. For Ascension Day. 1 TTAIL the day that sees Him rise, -*- -*- Ravish' d from our wishful eyes ! Christ, awhile to mortals given, Re-ascends his native heaven. 2 There the pompous triumph waits : " Lift your heads, eternal gates ; Wide unfold the radiant scene ; Take the King of glory in !" 3 Circled round with angel powers, Their triumphant Lord, and ours, Conqueror over death and sin ; Take the King of glory in !

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

Thy presence who can fly ? Known is the Father to thy sight, The' abyss of Deity. 4 Thy power through Jesu's life display'd, Quite from the virgin's womb, Dying, his soul an offering made, And raised him from the tomb. 5 God's image, which our sins destroy, Thy grace restores below ; And truth, and holiness, and joy, From thee their Fountain flow. 6 Hail, Holy Ghost, Jehovah, Third In order of the Three ; Sprung from the Father and the Word From all eternity ! HYMN 650. fs §• 6*s. Prayer for the Holy Spirit. T) RANCH of Jesse's stem, arise, -*-* And in our nature grow, Turn our earth to Paradise, By flourishing below : Bless us with the Spirit of grace Immeasurably shed on thee ; Pour on all the faithful race The streaming Deity. Let the Spirit of our Head On all the members rest ; From thyself to us proceed, And dwell in every breast : Teach to judge and act aright, Inspire with wisdom from above, Holy faith, and heavenly might, And reverential love. the Holy Spirit 595 3 Lord, of thee we fain would learn Thy heavenly Father's will ; Give us quickness to discern, And boldness to fulfil : All his mind to us explain, All his name on us impress ; Then our souls in thee attain The perfect righteousness. HYMN 651. c. m. The Spirit of Adoption . 1 COVEREIGN of all the worlds on high, ^ Allow my humble claim ; Nor, while, unworthy, I draw nigh, Disdain a Father's name. 2 " My Father God !" that gracious sound Dispels my guilty fear ; Not all the harmony of heaven Could so delight my ear. 3 Come, Holy Spirit, seal the grace On my expanding heart ; And show, that in the Father's love I share a filial part. 4 Cheer'd by a witness so divine, Unwavering I believe ; And, "Abba, Father," humbly cry; Nor can the sign deceive. HYMN 652. c. m. Breathing after the Holy Spirit. 1 /^OME, Holy Spirit, heavenly Dove, ^-^ With all thy quick'ning powers ; Kindle a flame of sacred love In these cold hearts of ours. OJO Hymns on 2 In vain we tune our formal songs, In vain we strive to rise ; Hosannas languish on our tongues, And our devotion dies.

Where thou dost in glory reign Stoop, in condescending grace, Stoop to the poor heart of man 600 Hymns on the Holy Spirit. 2 For thee our hearts we lift, And wait the heavenly gift : Giver, Lord of life divine, To our dying souls appear, Grant the grace for which we pine, Give thyself, the Comforter. 3 Our ruin'd souls repair, And fix thy mansion there : Claim us for thy constant shrine, All thy glorious self reveal, Life, and power, and love divine, God in us for ever dwell. HYMN 658. 6-J's. The same. 1 T^ATHER, glorify thy Son ; ■*- Answering his all-powerful prayer. Send that Intercessor down, Send that other Comforter, Whom believingly we claim, Whom we ask in Jesu's name. 2 Then by faith we know and feel Him, the Spirit of truth and grace: With us he vouchsafes to dwell, With us while unseen he stays : All our help and good, we own, Freely flows from him alone. 3 Wilt thou not the promise seal, Good and faithful as thou art, Send the Comforter to dwell Every moment in our heart ? Yes, thou must the grace bestow ; Truth hath said it shall be so. HYMN 659. i M. Psalm li. 1 f\ THOU that hear'st when sinners cry, ^-^ Though all my crimes before thee lie, Behold me not with angry look, But blot their memory from thy book 2 Create my nature pure within, And form my soul averse from sin ; Let thy good Spirit ne'er depart, Nor hide thy presence from my heart. 3 I cannot live without thy light, Cast out and banish'd from thy sight : Thy saving strength, O Lord, restore, And guard me that I fall no more. 4 Though I have grieved thy Spirit, Lord, His help and comfort still afford ; And let a wretch come near thy throne, To plead the merits of thy Son. 5 My soul lies humbled in the dust, And owns thy dreadful sentence just : Look down, O Lord, with pitying eye, And save the soul condemn'd to die. 6 Then will I teach the world thy ways ; Sinners shall learn thy sovereign grace ; I '11 lead them to my Saviour's blood, And they shall praise a pardoning God.

1 TNFINITE Power, eternal Lord, A How sovereign is thy hand ! All nature rose to' obey thy word, And moves at thy command. 2 With steady course the shining sun Keeps his appointed way ; And all the hours obedient run The circle of the day. 3 But, ah ! how wide my spirit flies, And wanders from her God ! My soul forgets the heavenly prize And treads the downward road. 606 Penitential Hymns. 4 The raging fire and stormy sea Perform thy awful will ; And every beast and every tree Thy great design fulfil. 5 Shall creatures of a meaner frame Pay all their dues to thee ? Creatures that never knew thy name, That ne'er were loved like me ? 6 Great God ! create my soul anew, Conform my heart to thine ; Melt down my will, and let it flow, And take the mould divine. 7 Seize my whole frame into thy hand ; Here all my powers I bring ; Manage the wheels by thy command, And govern every spring. 8 Then shall my feet no more depart, Nor my affections rove ; Devotion shall be all my heart, And all my passions, love. HYMN 665. c. m. Prayer J br Quickening Grace. 1 ONG have I sat beneath the sound -L' Of thy salvation, Lord ; But still how weak my faith is found. And knowledge of thy word ! 2 My gracious Saviour and my God, How little art thou known By all the judgments of thy rod, Or blessings of thy throne ! 3 How cold and feeble is my love ! How negligent my fear ! How low my hope of joys above ! How few affections there ! Penitential Hymns. 607 4 Great God ! thy sovereign aid impart, To give thy word success ; Write thy salvation on my heart, And make me learn thy grace. 5 Show my forgetful feet the way That leads to joys on high, Where knowledge grows without decay, And love shall never die. HYMN 666. c. m. A Prayer for Faith. 1 T^ATHER, I stretch my hands to thee, *- No other help I know ; If thou withdraw thyself from me, Ah ! whither shall I go ? 2 What did thy only Son endure

Before I drew my breath ; What pain, what labour, to secure My soul from endless death ! 3 O Jesus, could I this believe, I now should feel thy power ; Now all my wants thou would'st relieve In this, the' accepted hour. 4 Author of faith, to thee I lift My weary, longing eyes : O let me now receive that gift ! My soul without it dies. 5 Surely thou canst not let me die ; O speak, and I shall live ! For here I will unwearied lie, Till thou thy Spirit give. 6 How would my fainting soul rejoice, Could I but see thy face ; Now let me hear thy quick'ning voice, And taste thy pard'ning grace ! bOo Penitential Hymns. HYMN 667. 8's §• 6's. " 27*ow tries t me every moment" 1 T3Y secret influence from above, -U Me thou dost every moment prove, And labour to convert ; Ready to save, I feel thee nigh, And still I hear thy Spirit cry, " My son, give me thy heart." 2 Why do I not the call obey, Cast my besetting sin away, With every useless load ? Why cannot I this moment give The heart thou waitest to receive, And love my loving God ? 3 My loving God, the hind'rance show, Which nature dreads, alas ! to know, And lingers to remove ; Stronger than sin, thy grace exert, And seize, and change, and fill my heart With all the powers of love. 4 Then shall I answer thy design, No longer, Lord, my own, but thine ; Till all thy will be done, Humbly I pass my trial here, And ripe in holiness appear With boldness at thy throne. HYMN 668. s. m. " I have waited for thy salvation, O Lord. 1 ONG have I waited, Lord, JL^ For thy salvation here, And hoped, according to thy word, To see it soon appear : To see thee passing by, All-glorious from above, The Experience, Sfc., of Believers. 609 The Lord of hosts, the Lord most high, The God of pardoning love. '2 Thyself Jehovah's Son Discover to my heart, That when I have my Saviour known, I may in peace depart : May thee, the world's desire. With arms of faith embrace, And then, with yon enraptured choir, For ever see thy face. HYMN 669. p. m.

Fix on His work thy steadfast eye, So shall thy work be done. 4 No profit canst thou gain By self-consuming care ; To him commend thy cause, his ear Attends the softest prayer. 5 Thy everlasting truth, Father, thy ceaseless love, Sees all thy children's wants, and knows What best for each will prove. 6 Thou everywhere hast sway, And all things serve thy might ; Thy every act pure blessing is, Thy path unsullied light. 014 The Experience, Sfc., 7 When thou arisest, Lord, What shall thy work withstand ? Whate'er thy children want, thou giv'st; And who shall stay thy hand ? HYMN 674. s. m. 1 /^ IVE to the winds thy fears ; ^J Hope, and be undismay'd : God hears thy sighs and counts thy tears ; God shall lift up thy head. 2 Through waves, and clouds, and storms, He gently clears thy way : Wait thou his time, so shall this night Soon end in joyous day. 3 Still heavy is thy heart ? Still sink thy spirits down ? Cast off the weight, let fear depart, Bid every care be gone. 4 What, though thou rulest not ? Yet heaven, and earth, and hell Proclaim, God sitteth on the throne, And ruleth all things well ! 5 Leave to his sovereign sway To choose and to command ; So shalt thou wondering own his way, How wise, how strong his hand ! (> Far, far above thy thought His counsel shall appear, When fully he the work hath wrought That caused thy needless fear. 7 Thou seest our weakness, Lord, Our hearts are known to thee ; O lift thou up the sinking hand, Confirm the feeble knee! of Believers . fi\5 8 Let us in life, in death, Thy steadfast truth declare, And publish with our latest breath Thy love and guardian care. HYMN 675. s. m. The same. 1 A WAY, my needless fears, -£"*- And doubts no longer mine ; A ray of heavenly light appears, A messenger divine. 2 Thrice comfortable hope, That calms my troubled breast ; My Father's hand prepares the cup, And what He wills is best. 3 If what I wish is good, And suits the will divine ; By earth and hell in vain withstood, I know it shall be mine. 4 Still let them counsel take To frustrate his decree,

Shall silence keep before the Lord ; And earth, and hell, and sin shall flee At Jesu's everlasting word. Looking to Christ. 1 A UTHOR of faith, appear ; ^JL 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. 2 Leave not thy work undone, But ever love thine own ; Let us all thy goodness prove Let us to the end believe ; Show thine everlasting love, Save us, to the utmost save t>22 The Experience, §-c, 3 O that our life might be One looking up to thee ! Ever hastening to the day, When our eyes shall see thee near ; Come, Redeemer, come away, Glorious in thy saints appear. 4 Jesu, the heavens bow, We long to meet thee now ! Now in Majesty come down, Pity thine elect, and come : Hear us in thy Spirit groan, Take the weary exiles home. 5 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. HYMN 684. fs £ 6's. Deliverance in Danger.. 1 f~^ OD of Daniel, hear my prayer, ^J And let thy power be seen ; Stop the lion's mouth, and bear Me safe out of his den : Save me in this dreadful hour ! Earth, and hell, and nature join ; All stand ready to devour This helpless soul of mine. 2 Thee I serve, my Lord, my God ; In me thy power display : Save me, save me, and defraud The lion of his prey. Angel of the Covenant, Jesus, mighty to retrieve, of Believers. 623 Let him to my help be sent : In Jesus I believe. 3 Save me for thine own great name, That all the world may know, Daniel's God is still the same, And reigns supreme below : Him let all mankind adore, Spread his glorious name abroad ; Tremble all, and bow before The great, the living God. 4 Absolute, unchangeable, O'er all his works he reigns ; His dominion cannot fail, But undisturb'd remains : His dominion standeth fast, Is when time no more shall be ; Still shall his dominion last Through all eternity.

3 People and realms of every tongue Dwell on his love with sweetest song ; And infant-voices shall proclaim Their young Hosannas to his name. 4 Blessings abound where'er he reigns ; The prisoner leaps to lose his chains ; The weary find eternal rest ; And all the sons of want are blest. 5 Where he displays his healing power, Death and the curse are known no more : Jn him the tribes of Adam boast More blessings than their father lost. 634 The Kingdom s 6 Let every creature rise, and bring Its grateful honours to our King ; Angels descend with songs again, And earth prolong the joyful strain. HYMN 698. l. m. Psalm xix. 1 rT^HE heavens declare thy glory, Lord, ■*- In every star thy wisdom shines ; But when our eyes behold thy word, We read thy name in fairer lines. 2 The rolling sun, the changing light, And night and day, thy power confess ; But the blest volume thou hast writ Reveals thy justice and thy grace. 3 Sun, moon, and stars convey thy praise Round the whole earth, and never stand ; So when thy truth began its race, It touch'd and glanced on every land. 4 Nor shall thy spreading gospel rest, Till through the world thy truth has run ; Till Christ has all the nations blest, That see the light or feel the sun. 5 Great Sun of Righteousness, arise, Bless the dark world with heavenly light : Thy gospel makes the simple wise ; Thy laws are pure, thy judgments right. HYMN 699. 8's. Psalm cxvii. 1 T^ROM all that dwell below the skies, -J- Let the Creator's praise arise : of Christ 635 Let the Redeemer's name be sung, Through every land, by every tongue. 2 Eternal are thy mercies, Lord ; Eternal truth attends thy word : Thy praise shall sound from shore to shore, Till suns shall rise and set no more. 3 Your lofty themes, ye mortals, bring ; In songs of praise divinely sing ; The great salvation loud proclaim, And shout for joy the Saviour's name. 4 Praise God, from whom all blessings flow ; Praise him, all creatures here below ; Praise him above, ye heavenly host ; Praise Father, Son, and Holy Ghost ! HYMN 700. s. m.

" Pray ye the Lord of the harvest, that he would send forth more labourers. " 1 T ORD of the harvest, hear -L* Thy needy servants cry ; Answer our faith's effectual prayer, And all our wants supply. 2 On thee we humbly wait, Our wants are in thy view ; The harvest, truly, Lord, is great ; The labourers are few. 3 Convert, and send forth more Into thy church abroad ; And let them speak thy word of power, As workers with their God. 4 Give the pure gospel word, The word of general grace ; Thee let them preach, the common Lord, The Saviour of our race. b«3b The Kingdom 5 O let them spread thy name, Their mission fully prove ; Thy universal grace proclaim, Thy all-redeeming love ! 6 On all mankind, forgiven, Empower them still to call ; And tell each creature under heaven, That thou hast died for all. HYMN 701. s. m. " How beautiful upon the mountains are the feet of them that bring good tidings" fyc. 1 TTOW beauteous are their feet, ■*■ -*- Who stand on Sion's hill ; Who bring salvation in their tongues, And words of peace reveal J 2 How cheering is their voice, How sweet the tidings are ! " Sion, behold thy Saviour King; He reigns and triumphs here." 3 How blessed are our ears, That hear this joyful sound, Which kings and prophets waited for, And sought, but never found ! 4 How blessed are our eyes, That see this heavenly light ! Prophets and kings desired long, But died without the sight. 5 The watchmen join their voice, And tuneful notes employ ; Jerusalem breaks forth in songs, And deserts learn the joy. of Christ. 637 6 The Lord makes bare his arm Through all the earth abroad : Let all the nations now behold Their Saviour and their God. HYMN 702. p. m. Salvation. 1 C ALVATION ! O the joyful sound ! ^ What pleasure to our ears ! A sovereign balm for every wound, A cordial for our fears. Glory, honour, praise, and power, Be unto the Lamb for ever : Jesus Christ is our Redeemer, Hallelujah, hallelujah, hallelujah, Praise the Lord. 2 Salvation ! let the echo fly The spacious earth around ; While all the armies of the sky Conspire to raise the sound !

1 ("\ WHEN shall we sweetly remove, ^-^ O when shall we enter our rest, Return to the Sion above, The mother of spirits distrest ! That city of God the great King, Where sorrow and death are no more ; But saints our Immanuel sing, And cherub and seraph adore. 2 Not all the archangels can tell The joys of that holiest place, Where Jesus is pleased to reveal The light of his heavenly face ; When caught in the rapturous flame, The sight beatific they prove, And walk in the light of the Lamb, Enjoying the beams of his love. 3 Thou know'st, in the spirit of prayer, We long thy appearing to see, Resign'd to the burden we bear, But longing to triumph with thee : 'Tis good at thy word to be here, 'Tis better in thee to be gone, And see thee in glory appear, And rise to a share in thy throne. 4 To mourn for thy coming is sweet, To weep at thy longer delay ; But thou, whom we hasten to meet, Shalt chase all our sorrows away. bob Time, Death, and The tears shall he wiped from our eyes, When thee we behold in the cloud, And echo the joys of the skies, And shout to the trumpet of God. HYMN 728. cm. The heavenly Canaan. 1 ^pHERE is a land of pure delight, ■*■ Where saints immortal reign : Infinite day excludes the night, And pleasures banish pain. 2 There everlasting spring abides, And never-withering flowers : Death, like a narrow sea, divides This heavenly land from ours. 3 Sweet fields beyond the swelling flood Stand dress'd in living green : So to the Jews old Canaan stood, While Jordan roll'd between. 4 But timorous mortals start and shrink To cross this narrow sea ; And linger, shivering on the brink, And fear to launch away. 5 O could we make our doubts remove, Those gloomy thoughts that rise, And see the Canaan that we love, With unbeclouded eyes ! 6 Could we but climb where Moses stood, And view the landscape o'er, Not Jordan's stream, nor death's cold flood, Should fright us from the shore. the future State. 657 HYMN 729. p m The last Judgment. 1 IFT your heads, ye friends of Jesus, -■-- ' Partners in his sufferings here ; Christ, to all believers precious,

While guarded by his mighty hand, 'Midst all the rage of hell they stand. 4 So shall the bright succession run Through the last courses of the sun ; While unborn churches by their care Shall rise and flourish large and fair. 5 Jesus, now teach our hearts to know The spring whence all these blessings flow ; Pastors and people shout thy praise Through the long round of endless days HYMN 745. Ts. Gloria Patri. 1 T^ATHER, live, by all things fear'd ; -■- Live the Son, alike revered ; Equally be thou adored, Holy Ghost, eternal Lord. 2 Three in person, one in power, Thee we worship evermore : Praise by all to thee be given, Endless theme of earth and heaven. HYMN 746. c. m. The Scriptures. 1 T^ATHER of mercies, in thy word -■- What endless glory shines ! For ever be thy name adored For these celestial lines. 2 Here may the wretched sons of want Exhaustless riches find ; Riches, above what earth can grant, And lasting as the mind. b/~ Miscellaneous Hymns. 3 Here the fair Tree of Knowledge grows, And yields a free repast ; Sublimer sweets than nature knows, Invite the longing taste. 4 Here the Redeemer's welcome voice Spreads heavenly peace around ; And life and everlasting joys Attend the blissful sound. 5 Divine Instructer, gracious Lord, Be thou for ever near ; Teach me to love thy sacred word, And view my Saviour there. HYMN 747. s. m. " Preaching the kingdom of God, and testifying those things which concern the Lord Jesus" \ 1 ESUS, thy servants bless, *J Who, sent by thee, proclaim The peace, and joy, and righteousness Experienced in thy name : The kingdom of our God, Which thy great Spirit imparts, The power of thy victorious blood, Which reigns in faithful hearts. 2 Their souls with faith supply, With life and liberty ; And then they preach and testify The things concerning thee : And live for this alone, Thy grace to minister, And all thou hast for sinners done, In life and death declare. Miscellaneous Hymns. 673 HYMN 748. 6-8\s Renewing the Covenant. 1 f\ GOD ! how often hath thine ear ^-^ To me in willing mercy bow'd ; While worshipping thine altar near,

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

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!

HYMN 761. l. m. To be suns; at Sea. 1 T ORD of the wide, extensive main, -■-- ' Whose power the wind, the sea, controls, Whose hand doth earth and heaven sustain, Whose Spirit leads believing souls : 2 For thee we leave our native shore, (We whom thy love delights to keep,) In other climes thy works explore, And see thy wonders in the deep. Miscellaneous Hymns. 683 3 'Tis here thine unknown paths we trace, Which dark to human eyes appear ; While through the mighty waves we pass, Faith only sees that God is here. 4 Throughout the deep thy footsteps shine, We own thy way is in the sea, O'erawed by majesty divine, And lost in thy immensity. 5 Thy wisdom here we learn to' adore, Thine everlasting truth we prove ; Amazing heights of boundless power, Unfathomable depths of love. HYMN ?62 l. m. 1 INFINITE God, thy greatness spann'd A These heavens, and meted out the skies ; Lo ! in the hollow of thy hand The measured waters sink and rise ! 2 Thee to perfection who can tell ! Earth and her sons beneath thee lie, Lighter than dust within thy scale, And less than nothing in thine eye. 3 Yet, in thy Son, divinely great, We claim thy providential care ; Boldly we stand before thy seat, Our Advocate hath placed us there. 4 With him we are gone up on high, Since he is ours, and we are his ; With him we reign above the sky, We walk upon our subject seas. t>o4 Miscellaneous Hymns. 5 We boast of our recover'd powers, Lords are we of the lands and floods ; And earth, and heaven, and all is ours, And we are Christ's, and Christ is God's HYMN 763. 7's. On going on Shipboard. 1 ORD, whom winds and seas obey, J--^ Guide us through the watery way ; In the hollow of thy hand Hide, and bring us safe to land 2 Jesus, let our faithful mind Rest, on thee alone reclined ; Every anxious thought repress, Keep our souls in perfect peace. 3 Keep the souls whom now we leave, Bid them to each other cleave ; Bid them walk on life's rough sea ; Bid them come by faith to thee.

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,

Give glory to Jesus our Head 56 Give me the enlarged desire 356 Give me the faith which can 407 Give me the wings of faith . 658 Give to the winds thy fears . 614 Glorious God, accept a heart 234 Glorious Saviour of my soul 208 Glory be to God above . . 448 Glory be to God on high, God 247 Glory be to God on high, And 559 Glory to God, whose sovereign 199 Glory to thee, my God, this 680 Gcd is a name my soul adores 531 God is gone up on high . . 581 God is in this and every place 1 16 God is the refuge of his saints 617 God moves in a mysterious way 520 God of all consolation, take . 500 God of all grace and majesty 296 God of all power and grace 429 God of all power, and truth 374 God of all-redeeming grace 402 God of almighty love . . 308 God of Daniel, hear my prayer 622 God of eternal truth and grace 323 God of eternal truth and love 668 God of Israel's faithful three 342 God of love that hear'st the 474 God of my life, through all my 646 God of my life, to thee . . 221 God of my life, what just return 151 God of my life, whose gracious 277 God of my salvation, hear . 171 God of unexampled gi*ace . 570 God of unspotted purity . . 425 God only wise, almighty, good 436 God, the offended God, most 17 God who did'st so dearly buy 396 Good thou art, and good thou 237 Gracious Redeemer, shake . 294 Great God, attend, while Sion 538 Great God, indulge my humble 552 Great God, this hallow'd day 540 Great God, thy watchful care 665 Great God, to me the sight . 240 GreatGod, whose universal sway582 Great is our redeeming Lord 527 Great is the Lord our God . 539 Hail, co-essential Three . . 526 Hail, Father, Son, and Holy 230 Hail, Father, Son, and Spirit 246 Hail, Father, whose creating 525 Hail, God the Son, in glory 554 Hail, Holy Ghost, Jehovah . 593 Hail, holy, holy, holy Lord 248 Hail the day that sees Him rise 577 Hail, thou once despised Jesus 579 Happy day of union sweet 420

Church, a building, 516 prosperity of, 348, 349, 687, 706 safety of, 563, 677, 678, 685 security of, 563 union with the true, desired, 16, 17 City, heaven, 67, 68, 70-73 Cleansing from impurity, 160, 184, 395, 406, 410, 522 Cleaving to the Lord, 434, 516 Comfort for mourners, 120 Comforter, Holy Ghost, 10, 86, 165, 294, 312, 376, 506, 655-658 Coming, second, of Christ, 54--58, 66, 555 Coming to Christ, 2-5, 9, 10, 29, 272 Communion of saints, 515--522 with Christ. See Fellowship). Compassion of Christ, 31-33, 151, 152, 157 of God, 589, 593 to the tempted, 157, 274, 292, 335 Condescension of Christ, 128, 137, 194 of God, 569, 586 Confession of the sinner, 91, 93, 99, 109, 116, 176,454 Confidence in Christ, 622 in God, 30, 69, 144, 189, 271, 272, Conflagration of all things, 57, 61 Conquering, believers, 69, 274, 281, 315, 421 Conqueror, Christ a, 275, 277, 278, 280, 352, 353 Conscience, tender, 308, 313 Consecration to God, 155, 229, 332, 430, 434. See Devotedness. Conversion of all nations, 692, 693, 694, 696, 697, 699-704 Conversion of penitents, prayer for, 59, 97, 105, 118, 119, 132, 148, 158, 159, 416, of nominal Christians, 82, 94 Conviction implored, 81, 83, 84, 94, 463 Corner-Slone, 487, 489, 534 Covenant of grace, stability of, 162, 369 Covenant, after renewing, 749 Covenant, renewing of, 532, 748, 750, 751 Created, all for God's glory, 234, 264, 491 Creation, 224-226, 234, 240, 363, 364 Creature happiness, 291 Creatures, man's superiority to other, 7 Cross, taken up, 279, 301, 314, 330, 333, 337, 338, 439, 478, 484 'Crucifixion of Christ, 22-28, 122, 128, 157, 613, 614, 621, 623,681, 760 Curse for us, Christ, 215 Daniel's deliverance, 684 Darkness, spiritual, 109, 117, 121, 129, 148, 154, 156, 272 David and Goliath, 278, 280 Dead, happy state of the pious, 48--53 quickened, 136, 362 spiritually, 6 to the world, 362, 508 Death, 43-45, 47-50 of a widow, 53 of the wicked, God hath no pleasure in, 6,7, 8 of youth, 46, 52 preparation for, 47, 59 the fear of, removed, 213, 717 triumphant, desired, 72, 421, 717, 723, 727, 735 victory over, 49-53, 96, 714-716, 721, Deceitfulness of sin, 110 Dedication to God, 426-434, 438 Departure of the Holy Spirit, deprecated, Despised, the righteous, by the world, 21 Devotedness to God, 137, 231, 279, 291,

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,

114, 165, 174, 511, 565, 748, 768 Formal religion, 91-94, 454 Foundation, Christ a, 39, 90, 516, 620 Foundation of a place of worship, 737 Fountain, Christ a, 79, 170, 193, 290,346, 364, 513 Freedom from sin, 136, 201, 209, 299, 345, 357, 368, 390, 407 Fruitfulness, spiritual, 348, 349, 424, 531 Fulness of God desired, 284, 363, 372, Funeral hymn, 724. See Death. Gentiles, light of, 606, 693, 705 Glorified, Christ, 634, 635 Glory of Christ, 133 of saints in heaven, 72, 75 Glory of God, 568, 571 our end, 321-326, 428-431 Glorying in the cross, 623 only in Christ, 422 God, attributes of, in general, 239-245 eternity of, 41, 90, 240 glorified by obedience, 318-320, 418 524, 526 glorified in his works, 698 holiness of, 247 is here, 494 majesty of, 223 manifest in the flesh, 607, 609 of Abraham, 669-671 of Daniel, 684 our trust in, 588 unknown, 117, 118, 130 with us, 607 Goliath of Gath, 278 Goodness of God, 38, 250, 283, 585, 586, 587, 589, 597 Gospel, 31, 32 excellency of the, 648 the universal spread of, 691-705 Gospel day, 197, 203, 493 Gospel ministry, institution of the, by Christ, Gospel's success, 40, 211, 212, 218, 219, 348, 492 prayer for, 35, 81, 82, 84, 85, 444-446, 706-708 Grace, Christ the source of, 610 free, 4, 164, 365, 558 the power of, 203 victorious, 93, 122, 132, 137, 139, 191, 201, 203, 206 Grafted into Christ, 193, 517 Greatness of God, 569 Growing in grace, 503, 518, 520-522 Guard, Christ our, 566, 622, 765 Guardian care of God, 55f7 Guide, Christ our, 617, 641, 655, 686, 765 Hammer of God's word, 81, 102, 105 Happiness of believers, 12-16, 21, 96, 197, 198, 205, 207, 214, 222, 407. See Rejoicing. of departed saints, 723, 724, 727, 728, 730-735 of heaven, 12, 51, 69, 70, 72, 73, 75, 76, 482, 535, 536 Harmony of love, 538 Hatred to sin, 177 Head of the Church, Christ the, 693 Healing of spiritual diseases, 112, 131, 139, 166, 356, 373, 395, 396, 611, 697 Heart, new, desired, 341, 343 purity of, 688 required by God, 667 Heathens' salvation desired, 444, 445, 691, 693, 694, 696, 703, 705 Heaven described, 73, 74, 76, 333,727,728, 73(1-7- 1 desired, 70, 77, 78, 404, 735 Heavenly mindedness, 296, 322, 325, 419, 420, 423, 43 *

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 '

taken by storm, 265 Knocking at the door of the heart, 208 Knowledge of Christ, 681 Know/edge of God desired, 113, 118 121 128, 130, 144, 156, 283, 284, 302 Labouring. See Working. Lamb of God, spotless, 167, 175 Languishing for Christ, 146, 147, 378, 379, Lateness of conversion, lamented, 210 Law, a shadow of good things, 619 written on the heart, 340, 438, 511 Lepers cleansed, 32, 135 Leprosy of sin, 395 Liberty from sin, 171. See Freedom. Life, Christ the believer's, 79, 213. 230 291, 347 hidden, 125, 420, 537 human, short, 47 passing away, 41, 46 spiritual, desired, 666 uncertain, 42, 46, 59, 722 Light, God is, 647 of the Gentiles, 129, 203, 444 spiritual, 121, 134, 148, 252,353 Lion, the devil, 310 Living to Christ, 246, 321-325, 362, 426Living water, 36 ILook of Christ, producing repentance, 106. Looking of Christ on the sinner, 106 to Jesus, 1, 387, 6S3 Lord's prayer, 235-237, 594 Love, Almighty, 158, 288 constraining power of, 137 desired, 137, 146, 147, 155, 210, 285, 344, 361, 373, 379, 385, 399, 415, 538 excellency of, 379, 385, 134, 680 infinite, 216, 513 mutual, 522 of Christ to sinners, 22-28, 30, 33, 34, the sweetness of, 1 17 •01 Love, universality of, 216 Lore-feast, 519-522 Lukewarmmss, 454 Mahometan!;, their salvation desired, 443 MajestyofGoA, 38, 90, 240, 21 1, 24 1, 247, 248 Malefactor's prayer, 759, 760 Mariners' hymns, 761-764 Marriage hymn, 510 Mary and Martha, 325 Master, duty of a, to his family, 470--472 Means of grace, 91, 92 improved, 529 Meditation on the Scriptures, 328 on God, 437 Meekness desired, 270, 304, 338, 343 Meeting of believers in heaven, 534-537, 539 on earth, 478, 4S0-482, 484-486 Members of Christ's body, 423, 518 Mercy of God, 584 embraced, 11 implored, 125, 133, 151, 168, 176, 249, 307, 440 infinite, 110, 189, 190, 201 Messiah, person and office of the, 565, 566. See Christ. Millennial reign, 46, 61, 696 Mind of Christ desired, 153, 270, 355, 363, 364, 504, 520 Ministerial fidelity, 279, 433, 439, 440 Ministers, blessing on, 747 Miracles performed by Christ, 32, 135, 136, 138, 139, 611, 612 spiritual, 40, 135, 136, 395, 396-398, 611", 612 Misery of man, as a sinner, 109, 110, 112, 115-117, 127, 135, 136, 150-152, 154, 158, 163, 164, 166 Missionary hymns, 1, 39, 441--452, 457, 563,

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

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

in the light, 15, 198, 281, 400, 522 Wandering from God, 66 4 Wanderers' rest, 114, 170, 186, 296, 314 War, 60, 62, 442, 447, 466 Warning, 305, 306, 309 Washed in Christ's blood, 184, 217, 251, 346, 438 Watchfulness, 54, 55, 303, 305, 306, 309- 311,318 Walchnight, 766, 767 Water and blood, 371, 618 Water of Life, or Well of Salvation, 197 364, 505 Way, Christ the, 169, 312, 350, 357, 626 Ways of God pleasant. See Pleasantness. Weakness. See Impotency. Wedding hymn, 510 Whitsunday, 3, 86, 87, 377, 456, 457, 506, Widow, death of a, 53 Will of God done as in heaven, 357, 365, 418, 528 Winnowing fun, 502 Wisdom's excellency, 14, 319, 320 Witness of the Spirit, 85, 96, 97, 1(35, 202, 26'1, 351, 37 1-, 376, 390, 651, 656 Witnesses for Christ, 279, 402, 519 Wulf, Satan, 501 Woman of Canaan, 164 Word, blessing on the, 665 growth of the, 706 Working for God, 318, 321-325, 327, 529 Works do not merit salvation, 92, 115, 127, 145, 217 Works of God, 567-569, 573 World, Christ the light of the, 608 despised, 285 malignity of, 319 Worldly-mindedness, prayer against, 108 Worldly spirit, deprecated, 508 Worship of God, 121, 262, 316, 540, 542, Worship, delightful, 488, 491, 541 family, 739 foundation of a place of, 737 opening a place of, 736 public, 573-575, 577, 579-581, 738 Wrestling with God, 140, 111, 151, 155, Yoke of Christ easy, 324, 495 Yoke-fellows in the Gospel, 524 Young converts prayed for, 458 Youth difficult to train up, 467-469, 475 Zeal desired, 300, 319, 433 for God, 378,513, 526 for men's salvation, 33, 270, 279, 433, Zerubbabel, 382 Zion's glory, 70, 73, 75, 497, 695 Char . Ver. Hymn Ver. Ct3 j. Ver. Hymn Ver. Chap. Ver. Hymn. Ver. Chap. Ver. Hymn. Ver. 2? -- 4 3, 4 272 7 3,4 18 206 1 1, 2 81 3, 4 33 482 5 106 6 5 162 4, 5 3,4 21,22 39 1, 2 10 736 2 62-64 736 24 119 6, 7 31-39 412 44 218 4 11, 12 358 1, 2 13 425 19 109 4 1, 4 19,20 3, 4 5 1!) 21,22 16-28 348 6 249 1, 2 2 •21 188 4 26-29 2--5 713 2 299 3,7,8 20-22 2, 3 1--4 23,24 5-7 144 6--9 2--4 3--5 630 7 11 499 2, 3 724 4

In assurance of . 460 In blessing thee . 411 In daily prayer to 440 In darkest shades 207 In darknesswilling-204 In deepest hell . 594 In earth, in heaven 233 In every fiery . . 550 In every new dis- 540 In flesh we part . 499 In foreign realms 685 In God we put our 327 In heaven thou . 227 In him we have . 449 la him when bre- 459 1 In his great name 225 In holy duties . 542 In hope, against 344 In hope of that ec- 317 In hope of that im- 662 In Jesus Christ . 501 In Jesu'sname . 489 In light thou dwell-233 In light unsearch- 525 In loud hallelujahs 56 In manifested love 126 In many a soul . 641 In me thine utmost 299 In me thy Spirit 289 In midst of dan- . 685 In nature's strength 124 In part we only . 679 In pity of the soul 673 In presence of thy 668 In reason's ear . 531 In safety lead thy 428 In search of empty 11 In Sion God is . 5 10 In spite of our . 438 In suffering be thy 357 In tears who sow'd 46 1 In that revealing . 240 In the devouring . 28 In the strength of 266 In the time of my 281 In the wilderness 108 In thee, O Lord . 271 In thee we move 462 In them let all man- 22 In this identic . 649 In this reanimated 654 In thy members 400 I n thy spotless poo- 495 In vain doth Satan 269 In vaiu our trem- 593 In vain thou strug- 138 In vaipt;ll thou the 430 In vain we tune . 596 In want, my plenti-204 In wisdom infinite 230 Incarnate Deity . 244 Inferiors, as a . 439 Infinite joy, or end- 45 Infinite strength 219 Inscribing with the 75 Inspire the living. 86 Inured to poverty 220 Invited by him, we 455 Is crucify 'd for me 32 Is here a soul that 84 Is there a thing be- 325 Is therea thing than275 Is there a thing too 136 It cost thy blood myl44 It stands securely 77 I ts body totally . 392 Its energy exert . 640 Its streams the . 241 Its Surety, thou . 127

300 My steadfast soul 346 My stony heart . 30 My talents, gifts . 407 My thoughts lie . 546 My trespass was . 209 My vehement soul 395 My will be swal- 333 My willing soul 541 My Wisdom and 409 My worthless heart 134 Myself 1 cannot . 295 Naked of thine im- 108 Nature is subject 262 Nay, but his bowels 36 Nay, but 1 yield 134 Nearer and nearer 464 Neither passion nor 156 Neither sin, nor 517 Never from our . 482 Never let me leave 183 Never let the world 475 Never love, nor . 570 Never shall I want 281 Never will I re- . 410 Never will we .511 Nigh with my lips 93 Nipt by the wind's 48 No condemnation 197 No, dear compani- 55 No foot of land do 71 No good word, or 171 No horrid alarum 214 No longer then my 346 No longer we join 24 No longing we rind 465 No man can truly 86 No matter how dull 206 No matter which 47 No more fatigue 541 No more I stagger 389 No need of the sun 76 No other right have 158 No profit canst . 613 No room for mirth 47 No rude alarms . 541 No slightest touch 451 No ; though the an- 34 ?21

paoe On thee I ever call 148 On thee, my Priest 190 On thee, OGod . 389 On tliee we humbly635 On this glad day 508 On thy thigh . . 62!) Once they were . 658 One body and one 429 One day amidst . 541 One family we . 664 One, inexplicably 249 One only gift can 399 One only way the 277 One spirit and one 429 One the Father is 481 One undivided . 248 One with God, the 480 Only have faith in 303 Only tell me 1 am 276 Only thee content 365 Open a door, which 460 Open mine eyes . 127 Open my faith's . 375 Open the inter- . 167 Open their graves 421 Open their mouth 639 Or if thou grant . 436 Or, 'stablish'd and 573 Or worn by slowly- 49 Order, if some . 440 Other knowledge 620 Other refuge have 141 Our anchor sure . 574 Our Brother, Sav- 465 Our brother the . 52 Our Captain leads 304 Our claim admit . 427 Our conquering . 212 Our desp'rate state 85 Our fainting souls 568 Our Father and . 195 Our foreheads pro- 467 Our friend is gone 55 Our friend is re- 653 Our glorious Lead- 658 Our God in Christ 17 Our heathenish .213 Our Husband, Bro-496 Our life is a dream 49 Our life is hid with 501 Our life, while . 685 Our lips and lives 645 Our Messias is . 628 Our misery doth . 241 Our mourning is all 75 Our mouth as in . 172 Our mutual prayer 488 (Jur naked hearts 491 Our old compan- 664 Our only help in 438 Our Prophet, Priest57l Our residue of • 645 Our ruin'd souls . 600 Oursons henceforth 444 Our souls & bodies 403 Our souls are in his 501 Our spirits too . 665 Our trespasses for- 550 Our wasting lives 45 Outcasts from thee 422 Outcasts of men, to 34 Out of great dis- . 79 Out of myself for. 603 Out of the deep . 431

Regard me with a 1 1 7 Regard our prayers 487 Regard thine own 473 Reign in me, Lord 328 Reign, true Messiah585 Rejoicing in hope 260 Rejoicing now in 385 Relieve the souls 432 Remember, Lord 354 Remove this hard- 384 Renew thine image 335 Rest for my soul 1 371 Resting in this glo- 64 Restore my sight 129 Restored by recon- 121 Rests secure the . 63 Return, O holy . 605 Return, O Lord 673 Riches, as seemeth 240 Riches unsearchable 26 Rise, ye men of . 266 Rising to sing my 312 Rock of my salva- 258 Saints, begin the Salvation in his . Salvation in that , . 78 13;. . 9 See from his head 572 See from his woun- 568 See from the Rock 10 See, he lifts his . 577 See him set forth See how his back See, Lord, the traSee me lying at the 162 See me, O Lord 362 See me, Saviour 104 See my utter . .184 See, on the moun- 303 See, streaming from 564 See the' eternal . 559 See the gospel . 527 See the Lord, thy 518 See the souls that 502 See the stars . . 657 See, there ! his . 29 See, these barren 329 See, where before 125 See where o'er . 83 See, where the God 35 See, where the lame 35 See, ye sinners, see 332 Seize my whole . 606 Selfish pursuits . 114 Send down thv like-405 Salvation! let the 637 Send forth one tay 127 Salvation ! O thou 637 Send then thy ser- 423 Salvation to God 518 Send us the Spirit 361 Satan, cease thy . 261 Sent by my Lord . 8 Satan his thousand 428 Sent down from . 16 Satan, with all . 621 Set upon thyself . 258 Save me for thine 623 Shall creatures of 606 Save till all these 684 Shall I, amidst a 81 681' Shall !, through . 440 47."> Shall I, to soothe 267 474 Shall magnify the 269| 558 Shall soon his . 110 Sh. 11 still the proud 269 Should all the . 593

4 For Thee delightfully employ what e'er Thy bounteous grace hath giv'n; and run my course with even joy, and closely walk with Thee to heav'n.

2 Stand then in His great might, with all His strength endued, and take, to aid you in the fight, the panoply of God. From strength to strength go on, wrestle and fight and pray; tread all the pow'rs of darkness down and win the well-fought day.

Come, O thou Traveller unknown, Whom still I hold, but cannot see! My company before is gone, And I am left alone with Thee; With Thee all night I mean to stay, And wrestle till the break of day. I need not tell Thee who I am, My misery and sin declare; Thyself hast called me by my name, Look on Thy hands, and read it there; But who, I ask Thee, who art Thou? Tell me Thy name, and tell me now. In vain Thou strugglest to get free, I never will unloose my hold! Art Thou the Man that died for me? The secret of Thy love unfold; Wrestling, I will not let Thee go, Till I Thy name, Thy nature know. Wilt Thou not yet to me reveal Thy new, unutterable Name? Tell me, I still beseech Thee, tell; To know it now resolved I am; Wrestling, I will not let Thee go, Till I Thy Name, Thy nature know. 'Tis all in vain to hold Thy tongue Or touch the hollow of my thigh; Though every sinew be unstrung, Out of my arms Thou shalt not fly; Wrestling I will not let Thee go Till I Thy name, Thy nature know. What though my shrinking flesh complain, And murmur to contend so long? I rise superior to my pain, When I am weak, then I am strong And when my all of strength shall fail, I shall with the God-man prevail. 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. Yield to me now, for I am weak, But confident in self-despair; Speak to my heart, in blessings speak, Be conquered by my instant prayer; Speak, or Thou never hence shalt move, And tell me if Thy Name is Love. 'Tis Love! 'tis Love! Thou diedst for me! I hear Thy whisper in my heart; The morning breaks, the shadows flee, Pure, universal love Thou art; To me, to all, Thy mercies move; Thy nature and Thy Name is Love. My prayer hath power with God; the grace Unspeakable I now receive; Through faith I see Thee face to face, I see Thee face to face, and live! In vain I have not wept and strove; Thy nature and Thy Name is Love. I know Thee, Saviour, who Thou art. Jesus, the feeble sinner’s friend; Nor wilt Thou with the night depart. But stay and love me to the end, Thy mercies never shall remove; Thy nature and Thy Name is Love. The Sun of Righteousness on me Hath rose with healing in His wings, Withered my nature’s strength; from Thee My soul its life and succour brings; My help is all laid up above; Thy nature and Thy Name is Love. Contented now upon my thigh I halt, till life's short journey end; All helplessness, all weakness I On Thee alone for strength depend; Nor have I power from Thee to move: Thy nature, and Thy name is Love. Lame as I am, I take the prey, Hell, earth, and sin, with ease o'ercome; I leap for joy, pursue my way, And as a bounding hart fly home, Through all eternity to prove Thy nature and Thy Name is Love.

Come, O thou Traveller unknown, Whom still I hold, but cannot see! My company before is gone, And I am left alone with Thee; With Thee all night I mean to stay, And wrestle till the break of day.

Yield to me now, for I am weak, But confident in self-despair; Speak to my heart, in blessings speak, Be conquered by my instant prayer; Speak, or Thou never hence shalt move, And tell me if Thy Name is Love.

My prayer hath power with God; the grace Unspeakable I now receive; Through faith I see Thee face to face, I see Thee face to face, and live! In vain I have not wept and strove; Thy nature and Thy Name is Love.

2. But you cannot dismiss you wife, unless for the cause of fornication, that is adultery. What can then be done, if she is habituated to any other open sin I cannot find in the Bible that a husband has authority to strike his wife on any account, even suppose she struck him first, unless his life were in imminent danger. I never have known one instance yet of a wife that was mended thereby. I have heard, indeed, of some such instances; but as I did not see them, I do not believe them. It seems to me, all that can be done in this case is to be done partly by example, partly by argument of persuasion, each applied in such a manner as is dictated by Christian prudence. If evil can ever be overcome, it must be overcome by good. It cannot by overcome by evil: We cannot beat the devil with his own weapons. Therefore, if this evil cannot be overcome by good, we are called to suffer it. We are then called to say, "This is the cross which God hath chosen for me. He surely permits it for wise ends; `let him do what seemeth him good.' Whenever he sees it to be best, he will remove this cup from me." Meanwhile continue in earnest prayer, knowing that with God no word is impossible; and that he will either in due time take the temptation away, or make it a blessing to your soul. 3. Your children, while they are young, you may restrain from evil, not only by advice, persuasion, and reproof, but also by correction; only remembering, that this means is to be used last, -- not till all other have been tried, and found to be ineffectual. And even then you should take the utmost care to avoid the very appearance of passion. Whatever is done should be done with mildness; nay, indeed, with kindness too. Otherwise your own spirit will suffer loss, and the child will reap little advantage.

14. "But what shall I so with my girls" By no means send them to a large boarding-school. In these seminaries too the children teach one another pride, vanity, affectation, intrigue, artifice, and, in short, everything which a Christian woman ought not to learn. Suppose a girl were well inclined, yet what would she do in a crowd of children, not one of whom has any thought of saving her soul in such company especially as their whole conversation points another way, and turns upon things which one would wish she would never think of. I never yet knew a pious, sensible woman that had been bred at a large boarding-school, who did not aver, one might as well send a young maid to be bred in Drury-Lane. 15. "But where, then, shall I send my girls" If you cannot breed them up yourself, (as my mother did, who bred up seven daughters to years of maturity,) send them to some mistress that truly fears God; one whose life is a pattern to her scholars, and who has only so many that she can watch over each as one that must give account to God. Forty years ago I did not know such a mistress in England; but you may now find several; you may find such a mistress, and such a school, at Highgate, at Deptford, near Bristol, in Chester, or near Leeds.

On The Education Of Children "Train up a child in the way wherein he should go: And when he is old, he will not depart from it." Prov. 22:6. 1. We must not imagine that these words are to be understood in an absolute sense, as if no child that had been trained up in the way wherein he should go had ever departed form it. Matter of fact will by not means agree with this: So far form it, that it has been a common observation, "Some of the best parents have the worst children." It is true, this might sometimes be the case, because good men have not always a good understanding; and, without this, it is hardly to be expected that they will know how to train up their children. Besides, those who are in other respects good men have often too much easiness of temper; so that they go no farther in restraining their children form evil, than an old Eli did, when he said gently, "Nay, my sons, the report I hear of you is not good." This, then, is no contradiction to the assertion; for their children are not "trained up in the way wherein they should go." But it must be acknowledged, some have been trained therein with all possible care and diligence; and yet before they were old, yea, in the strength of their years, they did utterly depart form it. 2. The words, then, must be understood with some limitation, and then they contain an unquestionable truth. It is a general, though not an universal, promise; and many have found the happy accomplishment of it. As this is the most probable method for making their children pious which any parents can take, so it generally, although not always, meets with the desired success. The God of their fathers is with their children; he blesses their endeavours; and they have the satisfaction of leaving their religion, as well as their worldly substance, to those that descend from them. 3. But what is "the way wherein a child should go" and how shall we "train him up" therein The ground of this is admirably well laid by Mr. Law, in his "Serious Call to a Devout Life." Part of his words are, --

4. I have one word more to say to parents; to mothers in particular. If, in spite of all the Apostle can say, you encourage your children by your example to "adorn" themselves "with gold, or pearls, or costly apparel," you and they must drop into the pit together. But if they do it, though you set them a better example, still it is yours, as well as their fault; for if you did not put any ornament on your little child that you would not wear yourself, (which would be utter distraction, and far more inexcusable than putting it on your own arms or head), yet you did not inure them to obey you from their infancy, and teach them the duty of it, from at least two years old. Otherwise, they would not have dared to do anything, great or small, contrary to your will. Whenever, therefore, I see the fine-dressed daughter of a plain-dressed mother, I see at once the mother is defective either in knowledge or religion. Either she is ignorant of her own or her child's duty, or she has not practised what she knows.

III. What is the meaning of this direction In what sense are they to "obey and submit" themselves I shall then endeavour to make a suitable application of the whole. I. 1. Consider we, first, who are the persons mentioned in the text, "they that have the rule over you" -- I do not conceive that the words of the Apostle are properly translated; because this translation makes the sentence little better the an tautology. If they "rule over you," you are certainly ruled by them; so that according to this translation you are only enjoined to do what you do already-to obey those whom you do obey. But there is another meaning of the Greek word which seems abundantly more proper: It means to guide, as well as to rule. And thus, it seems, it should be taken here. The direction then, when applied to our spiritual guides, is plain and pertinent. 2. This interpretation seems to be confirmed by the seventh verse, which fixes the meaning of this. "Remember them which have the rule over you, who have spoken unto you the word of God." The Apostle here shows, by the latter clause of the sentence, whom he meant in the former, Those that "were over them," were the same persons "who spoke unto them the word of God;" that is, they were their pastors, those who guided and fed this part of the flock of Christ. 3. But by whom are these guides to be appointed And what are they Supposed to do in order to be entitled to the obedience which is here prescribed Volumes upon volumes have been wrote on that knotty question, By whom are guides of souls to be appointed I do not intend here to enter at all into the dispute concerning church government; neither to debate whether it be advantageous or prejudicial to the interest of true religion that the church and the state should be blended together, as they have been ever since the time of Constantine, in every part of the Roman Empire where Christianity has been received. Waiving all these points (which may find employment enough for men that abound in leisure,) by "them that guide you" I mean them that do it, if not by your choice, at least by your consent; them that you willingly accept of to be your guides in the way to heaven.

3. A word of nearly the same import with this is frequently used by St. Paul; namely, epieikhs. In our translation it is more than once rendered gentle. But perhaps it might be more properly rendered (if the word may be allowed) yielding; ready to yield, to give up our own will, in everything that is not a point of duty. This amiable temper every real Christian enjoys, and shows in his intercourse with all men. But he shows it in a peculiar manner toward those that watch over his soul. He is not only willing to receive any instruction from them, to be convinced of anything which he did not know before; lying open to their advice, and being glad to receive admonition, or reproof; but is ready to give up his own will, whenever he can do it with a clear conscience. Whatever they desire him to do, he does; if it be not forbidden in the Word of God. Whatever they desire him to refrain from, he does so; if it be not enjoined in the Word of God. This is implied in those words of the Apostle: "Submit yourselves to them;" yield to them; give up your own will. This is meet, and right, and your bounden duty, if they do indeed watch over your souls as they that shall give account. If you do thus "obey and submit yourselves" to them, they will give an account of you "with joy, not with groaning," as they must otherwise do; for although they should be clear of your blood, yet "that would be unprofitable to you;" yea, a prelude to eternal damnation.

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

9. I would now apply myself in a more particular manner to you who desire me to watch over your souls. Do you make it a point of conscience to obey me, for my Master's sake to submit yourselves to me in things indifferent; things not determined in the Word of God; in all things that are not enjoined, nor yet forbidden, in Scripture Are you "easy to be entreated," as by men in general, so by me in particular -- easy to be convinced of any truth, however contrary to your former prejudices -- and easy to be persuaded to do or forbear any indifferent thing at my desire You cannot but see that all this is clearly contained in the very words of the text. And you cannot but acknowledge that it is highly reasonable for you so to do, if I do employ all my time, all my substance, all my strength both of body and soul, not in seeking my own honour, or pleasure; but in promoting your present and eternal salvation; if I do indeed "watch over your souls as one that must give account."

3. Many are the treatises and discourses which have been published on this important subject. But all of them that I have either seen or heard were miserably defective. Hardly one of them proposed the right end: One and all had some lower design in pleasing men than to save their souls, -- to build them up in love and holiness. Of consequence, they were not likely to propose the right means for the attainment of that end. One celebrated tract of this kind, entitled "The Courtier," was published in Spain about two hundred years ago, and translated into various languages. But it has nothing to do with edification, and is therefore quite wide of the mark. Another treatise, entitled "The Refined [Complete] Courtier," was published in our own country, in the reign of King Charles the Second, and, as it seems, by a retainer to his court. In this there are several very sensible advices concerning our outward behaviour; and many little improprieties in word or action are observed, whereby men displease others without intending it; but this author, likewise, has no view at all to the spiritual or eternal good of his neighbour. Seventy or eighty years ago, another book was printed in London, entitled "The Art of Pleasing." But as it was wrote in a languid manner and contained only common, trite observations, it was not likely to be of use to men of understanding, and still less to men of piety. 4. But it may be asked, Has not the subject been since treated of by a writer of a very different character Is it not exhausted by one who was himself a consummate master of the art of pleasing And who writing to one he tenderly loved, to a favourite son, gives him all the advice which his great understanding, improved by various learning, and the experience of many years, and much converse with all sorts of men, could suggest I mean, the late Lord Chesterfield; the general darling of all the Irish, as well as the English nation. 5. The means of pleasing which this wise and indulgent parent continually and earnestly recommends to his darling child, and on which he doubtless formed both his tempers and outward conduct, Till death untimely stopped his tuneful tongue,--

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

15. No business, therefore, can hinder any man from having that preparation which alone is necessary, unless it be such as unprepares him for heaven, as puts him out of a state of salvation. Indeed every prudent man will, when he has time, examine himself before he receives the Lord's Supper. whether he repents him truly of his former sins; whether he believes the promises of God; whether he fully designs to walk in His ways, and be in charity with all men. In this, and in private prayer, he will doubtless spend all the time he conveniently can. But what is this to you who have not time What excuse is this for not obeying God He commands you to come, and prepare yourself by prayer, if you have time; if you have not, however, come. Make not reverence to God's command a pretence for breaking it. Do not rebel against him for fear of offending him. Whatever you do or leave undone besides, be sure to do what God bids you do. Examining yourself, and using private prayer, especially before the Lord's Supper, is good; But behold! "to obey is better than" self-examination; "and to hearken," than the prayer of an angel. 16. A Third objection against constant communion is, that it abates our reverence for the sacrament. Suppose it did What then Will you thence conclude that you are not to receive it constantly This does not follow. God commands you, "Do this." You may do it now, but will not, and, to excuse yourself say, "If I do it so often, it will abate the reverence with which I do it now." Suppose it did; has God ever told you, that when the obeying his command abates your reverence to it, then you may disobey it If he has, you are guiltless; if not, what you say is just nothing to the purpose. The law is clear. Either show that the lawgiver makes this exception, or you are guilty before him.

16. But sometimes this excellent quality, tenderness of conscience, is carried to an extreme. We find some who fear where no fear is; who are continually condemning themselves without cause; imagining some things to be sinful, which the Scripture nowhere condemns; and supposing other things to be their duty, which the Scripture nowhere enjoins. This is properly termed a scrupulous conscience, and is a sore evil. It is highly expedient to yield to it as little as possible; rather it is a matter of earnest prayer, that you may be delivered from this sore evil, and may recover a sound mind; to which nothing would contribute more, than the converse of a pious and judicious friend. 17. But the extreme which is opposite to this is far more dangerous. A hardened conscience is a thousand times more dangerous than a scrupulous one: That can violate a plain command of God, without any self-condemnation; either doing what he has expressly forbidden, or neglecting what he has expressly commanded; and yet without any remorse; yea, perhaps glorying in this very hardness of heart! Many instances of this deplorable stupidity we meet with at this day; and even among people that suppose themselves to have no small share of religion. A person is doing something which the Scripture clearly forbids. You ask, "How do you dare to do this" and are answered with perfect unconcern, "O, my heart does not condemn me." I reply, "So much the worse. I would to God it did! You would then be in a safer state than you are now. It is a dreadful thing to be condemned by the word of God, and yet not to be condemned by your own heart!" If we can break the least of the known commands of God, without any self-condemnation, it is plain that the god of this world hath hardened our hearts. If we do not soon recover from this, we shall be "past feeling," and our consciences (as St. Paul speaks) will be "seared as with a hot iron."

14. It would be easy to show, in how many respects the Methodists, in general, are deplorably wanting in the practice of Christian self-denial; from which, indeed, they have been continually frighted by the silly outcries of the Antinomians. To instance only in one: While we were at Oxford, the rule of every Methodist was, (unless in case of sickness,) to fast every Wednesday and Friday in the year, in imitation of the Primitive Church; for which they had the highest reverence. Now this practice of the Primitive Church is universally allowed. "Who does not know," says Epiphanius, an ancient writer, "that the fasts of the fourth and sixth days of the week" (Wednesday and Friday) "are observed by the Christians throughout the whole world." So they were by the Methodists for several years; by them all, without any exception; but afterwards, some in London carried this to excess, and fasted so as to impair their health. It was not long before others made this a pretence for not fasting at all. And I fear there are now thousand of Methodists, so called, both in England and Ireland, who, following the same bad example, have entirely left off fasting; who are so far from fasting twice in the week, (as all the stricter Pharisees did,) that they do not fast twice in the month. Yea, are there not some of you who do not fast one day from the beginning of the year to the end But what excuse can there for this I do not say for those that call themselves members of the Church of England; but for any who profess to believe the Scripture to be the word of God. Since, according to this, the man that never fasts is no more in the way to heaven, than the man that never prays.

15. But can any one deny that the members of the Church of Scotland fast constantly; particularly on their sacramental occasions In some parishes they return only once a year; but in others, suppose in large cities, they occur twice, or even thrice, a year. Now, it is well known there is always a fast-day in the week preceding the administration of the Lord's Supper. But, occasionally looking into a book of accounts in one of their vestries, I observed so much set down for the dinners of the Ministers on the fast-day; and I am informed there is the same article in them all. And is there any doubt but the people fast just as their Ministers do But what a farce is this! What a miserable burlesque upon a plain Christian duty! O that the General Assembly would have regard to the honour of their nation! Let them roll away from it this shameful reproach, by either enforcing the duty, or removing that article from their books. Let it never appear there any more! Let it vanish away for ever 16. But why is self-denial in general so little practised at present among the Methodists Why is so exceedingly little of it to be found even in the oldest and largest societies The more I observe and consider things, the more clearly it appears what is the cause of this in London, in Bristol, in Birmingham, in Manchester, in Leeds, in Dublin, in Cork. The Methodists grow more and more self-indulgent, because they grow rich. Although many of them are still deplorably poor; ("tell it not in Gath; publish it not in the streets of Askelon!") yet many others, in the space of twenty, thirty, or forty years, are twenty, thirty, yea, a hundred times richer than they were when they first entered the society. And it is an observation which admits of few exceptions, that nine in ten of these decreased in grace, in the same proportion as they increased in wealth. Indeed, according to the natural tendency of riches, we cannot expect it to be otherwise.

9. Some will probably think that I have been over-scrupulous with regard to one particular word, which I never use myself either in verse or prose, in praying or preaching, though it is very frequently used by modern divines both of the Romish and Reformed Churches. It is the word dear. Many of these frequently say, both in preaching, in prayer, and in giving thanks, "Dear Lord," or "Dear Saviour;" and my brother used the same in many of his hymns, even as long as he lived. But may I not ask, Is not this using too much familiarity with the great Lord of heaven and earth Is there any scripture, any passage either in the Old or New Testament, which justifies this manner of speaking Does any of the inspired writers make use of it, even in the poetical Scriptures Perhaps some would answer, "Yes, the Apostle Paul uses it. He says, "God's dear Son.'" I reply, First, This does not reach the case, for the word which we render dear, is not here addressed to Christ at all, but only spoken of him. Therefore it is no precedent of, or justification of, our addressing it to him. I reply, Secondly, it is not the same word. Translated literally the sentence runs, not his dear Son, but the Son of his love, or his beloved Son. Therefore I still doubt whether any of the inspired writers ever addresses the word either to the Father or the Son. Hence I cannot but advise all lovers of the Bible, if they use the expression at all, to use it very sparingly, seeing the Scripture affords neither command nor precedent for it. And surely, "if any man speak," either in preaching or prayer, he "should speak as the oracles of God."

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

8. How variously are the children of men employed in this world! In treading over "the paths they trod six thousand years before!" But who knows how we shall be employed after we enter that visible world A little of it we may conceive, and that without any doubt, provided we keep to what God himself has revealed in his word, and what he works in the hearts of his children. Let us consider, First, what may be the employment of unholy spirits from death to the resurrection. We cannot doubt but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them, we do not distinctly know. But it is not improbable, he may suffer Satan to employ them, as he does his own angels, in inflicting death, or evils of various kinds, on the men that know not God: For this end they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes; and, in numberless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases; and many of these, which we judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable, that many of those mentioned in Scripture, who are called lunatics by one of the Evangelists, are termed demoniacs by another. One of the most eminent Physicians I ever knew, particularly in cases of insanity, the late Dr. [Thomas] Deacon, was clearly of opinion that this was the case with many, if not most, lunatics. And it is no valid objection to this, that these diseases are so often cured by natural means; for a wound inflicted by an evil spirit might be cured as any other, unless that spirit was permitted to repeat the blow.

II. 1. But this, invaluable as it is, "we have in earthen vessels." The word is exquisitely proper, denoting both the brittleness of the vessels, and the meanness of the matter they are made of. It directly means, what we term earthenware; china, porcelain, and the like. How weak, how easily broken in pieces! Just such is the case with a holy Christian. We have the heavenly treasure in earthly, mortal, corruptible bodies. "Dust thou art," said the righteous Judge to his rebellious creature, till then incorruptible and immortal, "and to dust thou shalt return." How finely (but with what a mixture of light and darkness) does the heathen poet touch upon this change! Post ignem etherea domo subduxerat, -- "After man had stolen fire from heaven," (what an emblem of forbidden knowledge!) macies et nova febrium, &c., -- that unknown army of consumptions, fevers, sickness, pain of every kind, fixed their camp upon earth, which till then they could no more have entered than they could scale heaven; and all tended to introduce and pave the way for the last enemy, death. From the moment that awful sentence was pronounced the body received the sentence of death in itself; if not from the moment our first parents completed their rebellion by eating of the forbidden fruit. May we not probably conjecture that there was some quality naturally in this, which sowed the seeds of death in the human body, till then incorruptible and immortal Be this as it may, it is certain that, from this time, "the corruptible body has pressed down the soul." And no marvel, seeing the soul, during its vital union with the body, cannot exert any of its operations, any otherwise than in union with the body, with its bodily organs. But all of these are more debased and depraved by the fall of man, than we can possibly conceive; and the brain, on which the soul more directly depends, not less than the rest of the body. Consequently, if these instruments, by which the soul works, are disordered, the soul itself must be hindered in its operations. Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune.

The Late Work Of God In North America "The appearance was as it were a wheel in the middle of a wheel." Ezek. 1:16. 1. Whatever may be the primary meaning of this mysterious passage of Scripture, many serious Christians, in all ages have applied it in a secondary sense, to the manner wherein the adorable providence of God usually works in governing the world. They have judged this expression manifestly to allude to the complicated wheels of his providence, adapting one event to another, and working one thing by means of another. In the whole process of this, there is an endless variety of wheels within wheels. But they are frequently so disposed and complicated, that we cannot understand them at first sight; nay, we can seldom fully comprehend them till they are explained by the event. 2. Perhaps no age ever afforded a more striking instance of this kind than the present does, in the dispensations of divine providence with respect to our colonies in North-America. In order to see this clearly, let us endeavour, according to the measure of our weak understanding, First, to trace each wheel apart: And, Secondly, to consider both, as they relate to and answer each other. I. And, First, we are to trace each wheel apart. It is by no means my design to give a particular detail of the late transactions in America; but barely to give a simple and naked deduction of a few well-known facts. I know this is a very delicate subject; and that it is difficult, if not impossible, to treat it in such a manner as not to offend any, particularly those who are warmly attached to either party. But I would not willingly offend; and shall therefore studiously avoid all keen and reproachful language, and use the softest terms I can, without either betraying or disguising the truth.

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

5. Matters being now, it was judged, in sufficient forwardness, an association was formed between the northern and southern colonies; both took up arms, and constituted a supreme power which they termed the Congress. But still they affirmed, their whole design was to secure their liberty; and even to insinuate that they aimed at anything more, was said to be quite cruel and unjust. But in a little time they threw off the mask, and boldly asserted their own independency. Accordingly, Dr. Witherspoon, President of the College in New-Jersey, in his address to the Congress (added to a Fast-Sermon, published by him, August 3, 1776,) uses the following words: -- "It appears now, in the clearest manner, that till very lately those who seemed to take the part of America, in the British Parliament, never did it on American principles. They either did not understand, or were not willing to admit, the extent of our claim. Even the great Lord Chatham's Bill for Reconciliation would not have been accepted here, and did not materially differ from what the Ministry would have consented to." Here it is avowed, that their claim was independency; and that they would accept of nothing less. 6. By this open and avowed defection from, and defiance of, their mother-country, (whether it was defensible or not, is another question,) at least nine parts in ten of their immense trade to Europe, Asia, Africa, and other parts of America were cut off at one stroke. In lieu of this they gained at first, perhaps, an hundred thousand pounds a year by their numerous privateers. But even then, this was, upon the whole, no gain at all; for they lost as many ships as they took. Afterwards they took fewer and fewer; and in the meantime they lost four or five millions yearly, (perhaps six or seven,) which their trade brought them in. What was the necessary consequence of this Why, that, as the fountain of their wealth was dammed up, the streams of it must run lower and lower, till they were wholly exhausted; so that at present these provinces are no richer than the poorest parts either of Scotland or Ireland.

(that is, in plain terms, of devils,) the same which so many call liberty, is over-ruled by the justice and mercy of God, first to punish those crying sins, and afterwards to heal them. He punishes them by poverty, coming as an armed man, and over-running the land; by such scarcity as has hardly been known there for an hundred years past; by want of every kind, even of necessary clothing, even of bread to eat. But with what intent does he do this Surely that mercy may rejoice over judgment. He punishes that he may amend, that he may first make them sensible of their sins, which anyone that has eyes to see may read in their punishment; and then bring them back to the spirit of their forefathers, the spirit of humility, temperance, industry, chastity; yea, and a general willingness to hear and receive the word which is able to save their souls. "O the depth, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" -- unless so far as they are revealed in his word, and explained by his providence.

On Mourning For The Dead PREACHED AT EPWORTH, JANUARY 11, 1726, AT THE FUNERAL OF JOHN GRIFFITH: A HOPEFUL YOUNG MAN. "Now he is dead, wherefore should I fast Can I bring him back again I shall go to him, but he shall not return to me." 2 Sam. 12:23. The resolution of a wise and good man, just recovering the use of his reason and virtue, after the bitterness of soul he had tasted from the hourly expectation of the death of a beloved son, is comprised in these few but strong words. He had fasted and wept, and lay all night upon the earth, and refused not only comfort, but even needful sustenance, whilst the child was still alive, in hopes that God would be gracious, as well in that as in other instances, and reverse the just sentence he had pronounced. When it was put in execution, in the death of the child, he arose and changed his apparel, having first paid his devotions to his great Master, acknowledging, no doubt, the mildness of his severity, and owning, with gratitude and humility, the obligation laid upon him, in that he was not consumed, as well as chastened, by his heavy hand; he then came into his house, and behaved with his usual composure and cheerfulness. The reason of this strange alteration in his proceedings, as it appeared to those who were ignorant of the principles upon which he acted, he here explains, with great brevity, but in the most beautiful language, strength of thought, and energy of expression: "Now he is dead, wherefore should I fast Can I bring him back again I shall go to him, but he shall not return to me."

On Corrupting The Word Of God "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ." 2 Cor. 2:17. [1.] Many have observed, that nothing conduces more to a Preacher's success with those that hear him, than a general good opinion of his sincerity. Nothing gives him a greater force of persuasion than this; nothing creates either a greater attention in the hearers or a greater disposition to improve. When they really believe he has no end in speaking, but what he fairly carries in view, and that he is willing that they should see all the steps he takes for the attainment of that end, -- it must give them a strong presumption, both that what he seeks is good, and the method in which he seeks it. [2.] But how to possess them with this belief is the question. How shall we bring them to take notice of our sincerity, if they do not advert to it of themselves One good way, however common, is, frankly and openly to profess it. There is something in these professions, when they come from the heart, strongly insinuating into the hearts of others. The persons of any generosity that hear them find themselves almost forced to believe them; and even those who believe them not are obliged in prudence, not to let their incredulity appear, since it is a known rule, -- the honester any man is, the less apt is he to suspect another. The consequence whereof is plain: Whoever without proof, is suspicious of his neighbour's sincerity, gives a probable proof that he judges of his heart from the falseness of his own. [3.] Would not any man be tempted to suspect his integrity, who, without proof, suspected the want of it in another, that had fairly and openly professed the principles on which he acted Surely none, but who himself corrupted the word of God, or wished that it were corrupted, could lightly suspect either St. Paul of doing it, or any that after him should use his generous declaration: "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ."

[4.] Not that the Apostle, any more than his followers in preaching the gospel, desires they should wholly rely on his words; for afterwards he appeals to his actions to confirm them. And those who in this can imitate him need not entreat men to believe their sincerity. If our works bear the stamp of it, as well as our words, both together will speak so loudly and plainly, every unprejudiced person must understand that we speak in Christ, as in sincerity, and that in so doing we consider we are in the sight of that God whose commission we bear. [5.] Those whom the Apostle accuses of the contrary practice, of corrupting the word of God, seem to have been Jews, who owning Jesus to be Christ, and his gospel to be divine, yet adulterated it, by intermingling with it the law of Moses, and their own traditions. And in doing this, their principal view was to make a gain of Christ; which, consequently, laid them under a necessity of concealing the end they proposed, as well as the means they used to obtain it. On the contrary, those who intend the good of mankind, are by no means concerned to hide their intentions. If the benefit we propose in speaking be to ourselves, it is often our interest to keep it private. If the benefit we propose be to others, it is always our interest to make it public; and it is the interest both of ourselves and others, to make public those marks of distinction whence may clearly be known who corrupt the word of God, and who preach it in sincerity.

[I. 1.] The First and great mark of one who corrupts the word of God, is, introducing into it human mixtures; either the errors [heresies] of others, or the fancies of his own brain. To do this, is to corrupt it in the highest degree; to blend with the oracles of God, impure dreams, fit only for the mouth of the devil! And yet it has been so frequently done, that scarce ever was any erroneous [heretical] opinion either invented or received, but Scripture was quoted to defend it. [2.] And when the imposture was too bare-faced, and the text cited for it appeared too plainly either to make against it, or to be nothing to the purpose, then recourse has usually been had to a Second method of corrupting it, by mixing it with false interpretations. And this is done, sometimes by repeating the words wrong; and sometimes by repeating them right, but putting a wrong sense upon them; one that is either strained and unnatural, or foreign to the writer's intention in the place from whence they are taken; perhaps contrary either to his intention in that very place, or to what he says in some other part of his writings. And this is easily effected: Any passage is easily perverted, by being recited singly, without any of the preceding or following verses. By this means it may often seem to have one sense, when it will be plain, by observing what goes before and what follows after, that it really has the direct contrary: For want of observing which, unwary souls are liable to be tossed about with every wind of doctrine, whenever they fall into the hand of those who have enough of wickedness and cunning, thus to adulterate what they preach, and to add now and then a plausible comment to make it go down the more easily.

These are the methods of those corrupters of the word, who act in the sight of men, not of God. He trieth the hearts, and will receive no service in which the lips only are concerned. But their words have no intercourse with their thoughts. Nor is it proper for them that they should. For if their real intention once appeared, it must make itself unsuccessful. They purpose, it is true, to do good by the gospel of Christ; but it is to themselves, not to others. Whereas they that use sincerity in preaching the gospel, in the good of others seek their own. And that they are sincere, and speak as commissioned officers, in the sight of Him whose commission they bear, plainly appears from the direct contrariety between their practice, and that of the dissemblers above described. [II. 1.] First. Consider, it is not their own word they preach, but the word of Him that sent them. They preach it genuine and unmixed. As they do not only profess, but really believe, that, "if any man add unto the word of God, He will add unto him all the plagues that are written in it," they are fearful of doing it in the least instance. You have the gospel from them, if in a less elegant manner, yet fair, and as it is; without any mixture of errors [heresy] to pollute it, or misinterpretation to perplex it; [2.] explained in the most natural, obvious manner, by what precedes and what follows the place in question; and commented on by the most sure way, the least liable to mistake or corruption, the producing of those parallel places that express the same thing the more plainly.

[4.] Lastly. They who speak in sincerity, and as in the sight of Him who deputes them, show that they do so, by the manner in which they speak. They speak with plainness and boldness, and are not concerned to palliate their doctrine, to reconcile it to the tastes of men. They endeavour to set it always in a true light, whether it be a pleasing one or not. They will not, they dare not, soften a threatening, so as to prejudice its strength, neither represent sin in such mild colours as to impair its native blackness. Not that they do not choose mildness, when it is likely to be effectual. Though they know "the terrors of the Lord," they desire rather to "persuade men." This method they use, and love to use it, with such as are capable of persuasion. With such as are not, they are obliged, if they will be faithful, to take the severer course. Let the revilers look to that; it harms not them: and if they are blamed or reviled for so doing, let the revilers look to that: Let the hearers accommodate themselves to the word; the word is not, in this sense, to be accommodated to the hearers. The Preacher of it would be no less in fault, in a slavish obsequiousness on one side, than in an unrelenting sternness on the other.

[III. 1.] If, then, we have spoken the word of God, the genuine unmixed word of God, and that only; if we have put no unnatural interpretation upon it, but [have] taken the known phrases in their common, obvious sense, -- and when they were less known, explained scripture by scripture; if we have spoken the whole word, as occasion offered, though rather the parts which seemed most proper to give a check to some fashionable vice, or to encourage the practice of some unfashionable virtue; and if we have done this plainly and boldly, though with all the mildness and gentleness that the nature of the subject will bear; -- then, believe ye our works, if not our words; or rather, believe them both together. Here is all a Preacher can do; all the evidence that he either can or need give of his good intentions. There is no way but this to show he speaks as of sincerity, as commissioned by the Lord, and as in his sight. If there be any who, after all this, will not believe that it is his concern, not our own, we labour for; that our first intention in speaking, is to point him the way to happiness, and to disengage him from the great road that leads to misery; we are clear of the blood of that man; -- it rests on his own head. For thus saith the Lord, who hath set us as watchmen over the souls of our countrymen and brethren: "If thou warn the wicked of his way to turn from it;" -- much more if we use all methods possible to convince him that the warning is of God; -- "if he do not turn from his way," -- which certainly he will not, if he do not believe that we are in earnest, -- "he shall die in his iniquity, but thou hast delivered thine own soul." [Section numbers (and other bracketed insertions of more significant textual variants) follow the Bicentennial Edition.]

I. I shall show, that the resurrection of the self-same body that died and was buried, contains nothing in it incredible or impossible. II. I shall describe the difference which the Scripture makes between the qualities of a glorified and a mortal body. III. I shall draw some inferences from the whole. I. I shall show, that the resurrection of the self-same body that died, contains nothing in it incredible or impossible. But before I do this, it may be proper to mention some of the reasons upon which this article of our faith is built. And, 1. The plain notion of a resurrection requires, that the self-same body that died should rise again. Nothing can be said to be raised again, but that very body that died. If God give to our souls at the last day a new body, this cannot be called the resurrection of our body; because that word plainly implies the fresh production of what was before. 2. There are many places of Scripture that plainly declare it. St. Paul, in the 53d verse of this chapter, tells us that "this corruptible must put on incorruption, and this mortal must put on immortality." [1 Cor. 15:53] Now, by this mortal, and this corruptible, can only be meant, that body which we now carry about with us, and shall one day lay down in the dust.

On Love "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." 1 Cor. 13:3. [1.] There is great reason to fear that it will hereafter be said of most of you who are here present, that this scripture, as well as all those you have heard before, profited you nothing. Some, perhaps, are not serious enough to attend to it; some who do attend, will not believe it; some who do believe it, will yet think it a hard saying, and so forget it as soon as they can; and, of those few who receive it gladly for a time, some, having no root of humility, or self-denial, when persecution ariseth because of the word, will, rather than suffer for it, fall away. Nay, even of those who attend to it, who believe, remember, yea, and receive it so deeply into their hearts, that it both takes root there, endures the heat of temptation, and begins to bring forth fruit, yet will not all bring forth fruit unto perfection. The cares or pleasures of the world, and the desire of other things, (perhaps not felt till then,) will grow up with the word, and choke it. [2.] Nor am I that speak the word of God any more secure from these dangers than you that hear it. I, too, have to bewail "an evil heart of unbelief." And whenever God shall suffer persecution to arise, yea, were it only the slight one of reproach, I may be the first that is offended. Or, if I be enabled to sustain this, yet, should he let loose the cares of the world upon me, or should he cease to guard me against those pleasures that do not lead to him, and the desire of other things [than knowing and loving him], I should surely be overwhelmed, and, having preached to others, be myself a castaway.

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

The general character, therefore, of man's present state is death, -- a death from God, whereby we no longer enjoy any intercourse with him, or happiness in him; we no longer shine with his glory, or act with his powers. It is true, while we have a being, "in him we must live, and move, and have our being;" but this we do now, not in a filial way, but only in a servile one, as all, even the meanest creatures, exist in him. It is one thing to receive from God an ability to walk and speak, eat and digest, -- to be supported by his hand as a part of this earthly creation, and upon the same terms with it, for farther trial or vengeance; and another, to receive from him a life which is his own likeness, -- to have within us something which is not of this creation, and which is nourished by his own immediate word and power.

1. It was remarked concerning one of our poets, "Whenever he wrote, he seemed to take it for granted, that whatever he understood himself all his readers would understand." But this mistake is not peculiar to Mr. Dryden: I have fallen into it abundance of times; supposing, because the thing was so plain to me, it must be so to all mankind. I have fallen into it particularly with regard to the school some time since begun in Kingswood. I have long taken it for granted, that it would be quite sufficient to publish the bare rules of that school, and to set down simply the method therein pursued, in as few words as possible. I supposed the reasons whereon those rules were grounded were not only so strong, but so obvious, that every person of common understanding must discern them as well as myself. However, after above twenty years' trial, I am convinced this was a supposition not to be made. What is as clear to me as the sun at noon-day, is not so clear to every one. At length, therefore, I judged it needful to enlarge a little upon the nature of that institution; to lay down the grounds of those rules, and the reasons of what is peculiar in our method. 2. About forty years ago, one or two tracts upon education fell into my hands, which led me to consider the methods pursued in that great school wherein I had been educated, and in such others as were in the highest repute, particularly those in and near London. I spent many thoughts on the subject, and frequently conversed upon it with some of the most sensible men I knew. A few years after, I had an opportunity of inquiring concerning some of the most celebrated schools in Holland and Germany. But in these, as well as our own, I found a few particulars which I could not approve of.

Ill. Whether, upon the considerations above mentioned, we may not try to do good to those that are hungry, naked, or sick? In particular, whether, if we know any necessitous family, we may not give them a little food, clothes, or physic, as they want ? Whether we may not give them, if they can read, a Bible, Common-Prayer Book, or Whole Duty of Man. Whether we may not, now and then, inquire how they have used them; explain what they do not understand, and enforce what they do? Whether we may not enforce upon them, more especially, the necessity of private prayer, and of frequenting the church and sacrament ? ether we may not contribute, what little we are able, toward having their children clothed and taught to read 2 Whether we may not take care that they be taught their catechism and short prayers for morning and evening ? IV. Lastly, Whether, upon the considerations above mentioned, we may not try todo good to those that are in prison? In particular, Whether we may not release such well-disposed persons as remain in prison for small sums ? Whether we may not lend smaller sums to those that are of any trade, that they may procure themselves tools and materials to work with? Whether we may not give to them who appear to want it most, a little money, or clothes, or physic ? Whether we may not supply as many as are serious enough to read, with a Bible, and Whole Duty of Man ? Whether we may not, as we have opportunity, explain and enforce these upon them, especially with respect to public and private prayer and the blessed sacrament ? I do not remember that we met with any person who answered any of these questions in the negative ; or who even doubted, whether it were not lawful to apply to this use that time and money which we should else have spent in other diversions. But several we met with who increased our little stock of money for the prisoners and the poor, by subscribing something quarterly to it; so that the more persons we proposed our designs to, the more we were confirmed in the belief of their innocency, and the more determined to pursue them, in spite of the ridicule, which increased fast upon us during the winter. How-

ever, in spring I thought it could not’ be improper to desire further instructions from those who were wiser and better than ourselves ; and, accordingly, (on May 18, 1731,) I wrote a particular account of all our proceedings to a clergyman of known wisdom and integrity. After having informed him of all the branches of our design, as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words :--‘ Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to callus. Soon after, their allies at Merton changed our title, and did us the honour of styling us, The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew, that if he dared to go to the weekly communion any longer, he would immediately turn him out of doors. That argument, indeed, had no success: the young gentleman communicated next week. Upon which his uncle, having again tried to convince him that he was in the wrong way, by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sun-

Tues. 21.--We sailed from Gravesend. When we were past about half the Goodwin Sands, the wind suddenly failed. Had the calm continued till ebb, the ship had probably been lost. But the gale sprung up again in an hour, and carried us into the Downs. We now began to be a little regular. Our common way of living was this :--From four in the morning till five, each of us used private prayer. From five to seven we read the Bible together, carefully comparing it (that we might not lean to our own understandings) with the writings of the earliest ages. At seven we breakfasted. At eight were the public prayers. From nine to twelve I usually learned German, and Mr. Delamotte, Greek. My brother writ sermons, and Mr. Ingham instructed the children. At twelve we met to give an account to one another what we had done since our last meeting, and what we designed to do before our next. About one we dined. The time from dinner to four, we spent in reading to those whom each of us had taken in charge, or in speaking to them severally, as need required. At four were the Evening Prayers ; when either the Second Lesson was explained, (as it always wasinthe morning,) or the children were catechised, and instructed before the congregation. From five Dec 1735.] REV. J. WESLEY’S JOURNAL. 15 t¢ six we again used private prayer. From six to seven I read in our cabin to two or three of the passengers, (of whom there were about eighty English on board,) and each of my brethren to a few more in theirs. At seven I joined with the Germans in their public service ; while Mr. Ingham was reading between the decks, to as many as desired to hear. At eight we met again, to exhort and instruct one another. Between nine and ten we went to bed, where neither the roaring of the sea, nor the motion of the ship, could take away -he refreshing sleep which God gave us.

Fri. 24.--Having a rolling sea, most of the passengers found the effects of it. Mr. Delamotte was exceeding sick for several days: Mr. Ingham, for about half an hour. My brother’s head ached much. Hitherto it has pleased God, the sea has not disordered me at all; nor have I been hindered one quarter of an hour from reading, writing, composing, or doing any business I could have done on shore. During our stay in the Downs, some or other of us went, as often as we had opportunity, on board the ship that sailed in company with us, where also many were glad to join in prayer and hearing the word. Fri. 31.--We sailed out of the Downs. At eleven at night I was waked by a great noise. I soon found there was no danger. But the bare apprehension of it gave me a lively conviction what manner of men those ought to be, who are every moment on the brink of eternity. Sat. Noy. 1.--We came to St. Helen’s harbour, and the next day into Cowes road. ‘he wind was fair, but we waited for the man-ofwar which was to sail with us. This was a happy opportunity of instructing our fellow travellers. May He whose seed we sow, give it the increase ! Sun. 16.--Thomas Hird, and Grace his wife, with their children, Mark, aged twenty one, and Phebe, about seventeen, late Quakers, were, at their often-repeated desire, and after careful instruction, admitted to baptism. Thur. 20.--We fell down into Yarmouth road, but the next day were forced back into Cowes. During out stay here there were several storms: in one of which two ships in Yarmouth road were lost. The continuance of the contrary winds gave my brother an opportunity of complying with the desire of the minister of Cowes, and preaching there three or four times. The poor people flocked together in great numbers. We distributed a few little books among the more serious of them, which they received with all possible expressions ot thankfulness. Fri. 21.--One recovering from a dangerous illness, desired to be instructed in the nature of the Lord’s Supper. I thought it concerned her to be first instructed in the nature of Christianity ; and, accordingly, fixed an hour a day to read with her in-Mr. Law’s Treatise on Christian Perfection.

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

Sai. 28.--I set apart (out of the few we had) a few books toward a library at Frederica. In the afternoon I walked to the fort on the other side of the island.. About five we set out homeward ; but my guide not being perfect in the way, we were soon lost in the woods. We walked on, however, as well as we could, till between nine and ten; when, being heartily tired, and thoroughly wet with dew, we laid down and slept till morning. About day break, on Sunday the 29th, we set out again, endeavouring to walk straight forward, and soon after sunrise found ourselves in the Great Savannah, near Frederica. By this good providence I was delivered from another fear,--that of lying in the woods ; which experience showed, was, to one in tolerable health, a mere * lion in the way.” Thur. Sept. 2.--I set out in a sloop, and about ten on Sunday morning came to Skidoway; which (after reading prayers, and preaching to a small congregation) I left, and came to Savannah in the evening. Mon. 13.--I began reading with Mr. Delamotte, Bishop Beveridge’s Pandéectea Canonun Conciliorum. Nothing could so effectually have 52 REV. J. WESLEY’S JOURNAL. ‘[Nov. 1736. convinced us, that both particular and general councile may err, ano nave erred; and that things ordained by them as necessary to salyaion, have neither strength nor authority, unless they be taken out wu Holy Scripture. Mon. 20.--We ended (of which also I must confess I once thought more highly than I ought to think) the Apostolical Canons; so called, - as Bishop Beveridge observes, “because partly grounded upon, partly agreeing with, the traditions delivered down from the Apostles.” But he observes further, (in the 159th page of his Codex Canonum Ecclesie Primitive : and why did he not observe it in the first page of the book?) They contain the discipline used in the Church at the time when they were collected: not when the Council of Nice met; for then many parts of it were useless and obsolete.”

Wed. 23.--Mr. Delamotte and I, with a guide, set out to walk to the Cowpen. When we had walked two or three hours, our guide told us plainly, he did not know where we were. However, believing it could not be far off, we thought it best to go on. In an hour or two we came to a cypress swamp which lay directly across our way: there was not time to walk back to Savannah before night ; so we walked through it, the water being about breast high. By the time we had gone a mile beyond it, we were out of all path; and it being now past sunset, we sat down, intending to make a fire, and to stay there till morning ;_ but finding our tinder wet, we were at a stand. I advised to walk on still; but my companions being faint and weary, were for lying down, which we accordingly did about six o’clock: the ground was as wet as our clothes, which (it being a sharp frost) were soon froze together; however, I slept till six in the morning. There fell a heavy dew in the night, which covered us over as white as snow. Within an hour after sunrise, we came to a plantation ; and in the evening, without any hurt, to Savannah. Tues. 28.--We set out by land with a better guide for Frederica. On Wednesday evening we came to Fort Argyle, on the back of the river Ogeechy. The next afternoon we crossed Cooanoochy river, in a small canoe ; our horses swimming by the side of it. We made a fire on the bank, and, notwithstanding the rain, slept quietly till the morning. Sat. Jan. 1, 1737.--Our provisions fell short, our journey being longer than we expected; but having a little barbecued bear’s flesh, (that is, dried in the sun,) we boiled it, and found it wholesome food. The next day we reached Darien, the settlement of the Scotch Highlanders ; a sober, industrious, friendly, hospitable people ; whose minister, Mr. M‘Leod, is a serious, resolute, and, I hope, a pious man.

** Our general method is this: --A young gentleman who came with me, teaches between thirty and forty children to read, write, and cast accounts. Before school in the morning, and after school in the afternoon, he catechises the lowest class, and endeavours to fix something of what was said in their understandings as well as their memories. In the evening, he instructs the larger children. On Saturday, in the afternoon, I catechise them all. The same I do on Sunday before the Evening service. And in the church, immediately after the Second lesson, a select number of them having repeated the Catechism, and been examined in some part of it, I endeavour to explain at large, and to enforce, that part, both on them and the congregation. “Some time after the Evening service, as many of my parishioners as desire it, meet at my house, (as they do also on Wednesday evening,) and spend about an hour in prayer, singing, and mutual exhortation. A smaller number (most of those who design to communicate the next day) meet here on Saturday evening; and a few of these come 1o me on the other evenings, and pass half an hour in the same employment.” Fri. March 4.--I writ the Trustees for Georgia an account of our year’s expense, from March 1, 17736, to March 1, 1737 ; which, deducting extraordinary expenses, such as repairing the parsonage house, and journeys to Frederica, amounted, for Mr. Delamotte and me, to 44l. 4s. 4d. From the directions I received from God this day, touching an affair of the greatest importance, I could not but observe, as I had done April, 1737. ] REV. J. WESLEY’S JOURNAL. 35 many times before, the entire mistake of those who assert, “God will not answer your prayer, unless your heart be wholly resigned to his will.” My heart was not wholly resigned to his will. Therefore, not daring to depend on my own judgment, I cried the more earnestly to him to supply what was wanting in me. And I know, and am assured, he heard my voice and did send forth his light and his truth.

“ As to the eighth bill we are in doubt, as not well knowing the meaning of the word ‘ Ordinary.’ But for the ninth and tenth, we think Mr. Wesley is sufficiently justified by the canons of the Church, which forbid ‘any person to be admitted godfather or godmother to any child, before the said person has received the holy communion ;’ whereas William Aglionby and Jacob Matthews had never certified Mr. Wesley that they had received it.” . This was signed by twelve of the grand jurors, of whom three were constables, and six more tithingmen; who, consequently, would have made a majority, had the jury consisted, as it regularly should have done, of only fifteen members, viz. the four constables and eleven tithingmen. Fri. Sept. 30.--Having ended the Homilies, I began reading Dr. Rogers’s eight sermons to the congregation: hoping they might be a timely antidote against the poison of infidelity, which was now with great industry propagated among us. October 7.--I consulted my friends, whether God did not call me to return to England? The reason for which I left it had now no force ; there being no possibility, as yet, of instructing the Indians; neither had I, as yet, found or heard of any Indians on the continent of America, who had the least desire of being instructed. And as to Savannah, having never engaged myself, either by word or letter, to stay there a day longer than I should judge convenient, nor ever taken charge of the people any otherwise than as in my passage to the Heathens, I looked upon myself to be fully discharged therefrom, by the vacating of that design. Besides, there was a probability of doing more service to that unhappy people, in England, than I could do in Georgia, by representing, without fear or favour to the Trustees, the real state the colony was in. After deeply considering these things, they were unanimous, “ That I ought to go; but not yet.” So TI laid the thoughts of it aside for the present: being persuaded, that when the time was come, God would “ make the way plain before my face.”

In the evening we came to Stafford. The mistress of the house joined with us in family prayer. The next morning, one of the servants appeared deeply affected, as did the ostler before we went. Soon after breakfast, stepping into the stable, I spake a few words to those who were there. A stranger who heard me said, “ Sir, I wish I was to travel with you.” And when I went into the house, followed me, and began abruptly, “Sir, I believe you are a good man, and I come to tell youa little of my life.” The tears stood in his eyes all the time he spoke ; and we hoped not a word which was said to him was lost. At Newcastle, whither we came about ten, some to whom we spoke at our inn were very attentive ; but a gay young woman waited on us, quite unconcerned : however, we spoke on. When we went away, she fixed her eyes, and neither moved nor said one word, but appeared as much astonished as if she had seen one risen from the dead. Coming to Holms chapel about three, we were surprised at being shown into a room, where a cloth and plates were laid. Soon after two men came in to dinner. Mr. Kinchin told them, if they pleased, that gentleman would ask a blessing forthem. They stared, and, as it were, consented ; but sat still while I did it, one of them with his hat on. We began to speak on turning to God, and went on, though they appeared itterly regardless. After a while their countenances changed, and one of them stole off his hat, and laying it down behind him, said, all we said was true; but he had been a grievous sinner, and not considered it as he ought; but he was resolved, with God’s help, now to turn to him in earnest. We exhorted him and his companion, who now likewise drank in every word, to cry mightily to God, that he would “ send them help from his holy place.”

Being faint in the evening, | called at Altringham, and there lit upon a Quaker, well skilled in, and therefore (as I soon found) sufficiently fond of, controversy. After an hour spent therein, (perhaps not in vain,) I advised him to dispute as little as possible; but rather follow after holiness ; and walk humbly with his God. Late at night we reached Manchester. Friday, the 17th, we spent entirely with Mr. Clayton, by whom, and the rest of our friends here, we were much refreshed and strengthened. Mr. Hoole, the rector of St. Ann’s church, being taken ill the next day, on Sunday, 19, Mr. Kinchin and I officiated at Salford chapel in the morning, by which means Mr. Clayton was at liberty to perform the service of St. Ann’s ; and in the afternoon I preached there on those words of St. Paul, «It any man be in Christ, he is a new creature.” Early in the morning we left Manchester, taking with us Mr. Kiv 64 REV. J. WESLEY’S JOURNAL. | Marcn, 1738 chin’s brother, for whom we came, to be entered at Oxford. We were fully determined to lose no opportunity of awakening, instructing, or exhorting, any whom we might meet with in our journey. At Knutsford, where we fist stopped, all we spake to thankfully received the word of exhortation. But at Talk-on-the-Hill, where we dined, she with whom we were, was so much of a gentlewoman, that for near an hour our labour seemed to be in vain. However, we spoke on. Upona sudden, she looked as one just awaked out of asleep. Every word sunk into her heart. Nor have I seen so entire a change both in the eyes, face, and manner of speaking, of any one in so short a time.

Sat. April 1.--Being at Mr. Fox’s society, my heart was so full that I could not confine myself to the forms ef prayer which we were accustomed to usé there. Neither do I purpose to be confined to them any more ; but to pray indifferently, with a form or without, as I may find suitable to particular occasions. Sun. 2.--Being Easter day, I preached in our college chapel, on, «The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” I preached in the afternoon, first at the Castle, and then at Carfax, on the same words. I see the promise ; but it is afar off. Believing it would be better for me to wait for the accomplishment of it in silence and retirement, on Monday, 3, I complied with Mr. Kinchin’s desire, and went to him at Dummer, in Hampshire. But I was not suffered to stay here long; being earnestly pressed to come up to London, if it were only for a few days. Thither, therefore, I returned, on Tuesday, 18th.

Sun. 25.--After spending an hour in singing and prayer, we walked . till near noon, before we could meet with any refreshment. The road would have appeared exceeding pleasant, being broad and straight, with tall trees on either side, had not weariness and rain prevented. We hoped to reach Reinberg in the evening, but could not; being obliged to stop two hours short of it, at a little house where many good Lutherans were concluding the Lord’s day (as is usual among them) with fiddling and dancing ! Mon. 26.--We breakfasted at Reinberg ; left it at half an hour past ten, and at four came to Urding. Being much tired, we rested here, so that it was near ten at night before we came to Neus. Having but a few hours’ walk from hence to Célen, we went thither easily, and came at five the next evening, into the ugliest, dirtiest city, I ever yet saw with my eyes. Wed. 28.--We went to the cathedral, which is more heaps upon heaps ; a huge misshapen thing, which has no more of symmetry than of neatness belonging to it. I was a little surprised to observe, that neither in this, nor in any other of the Romish churches where I have been, is there, properly speaking, any such thing as joint worship ; but one prays at one shrine or altar, and another at another, without any regard to, or communication with, one another. As we came out of the church, a procession began on the other side of the church-yard. One of our company scrupling to pull off his hat, a zealous Catholic presently cried out, “ Knock down the Lutheran dog.” But we prevented any contesi, by retiring into the church. Walking on the side of the Rhine in the afternoon, I saw, to my great surprise, (for I always thought before, no Romanist of any fashion believed any thing of the story,) a fresh painting, done last year at the public expense, on the outside of the city wall, “in memory of the bringing in the heads of the three kings,” says the Latin inscription, “through the gate adjoining ;” which, indeed, in reverence, it seems, to them, has been stopped up ever since.

“<¢4, Discipline we judge to be necessary in the highest degree, for all those who have any knowledge of divine truth: and we can, therefore, in no wise forsake that, which we have received from our forefathers. Yet if it should ever be (which God forbid) that any of us should speak or act perverse things, we could only say, with St. John, They went forth from us, but were not of us: for if they had been of us, they would have continued with us. «5, The public worship of God at Bertholdsdorf, which we have hitherto frequented, we are the less able now to forsake, because we have there an assembly of true believers, a doctrine free from error, and a pastor who, having laboured much in the word, is worthy of double honour. 'Therefore, we have no cause to form any congregation, separate from this; Aug. 1738. ] REV. J. WESLEY’S JOURNAL. 89 especially seeing we both use that liberty which Christ hath purchased for us; and so often experience the power of the doctrine which is taught there, and agree with the Evangelical Protestants. (that is, Lutherans,) in all truths of importance. As for the controverted points, which require a subtle wit, we either are ignorant of them or despise them. “<6. The name of brethren and sisters we do not reject, as being agreeable both to Scripture and to Christian simplicity. But we do not approve of being called by the name of any man; as knowing we have one Father, even him which is in heaven. “In 1732, we were again required to give an account of ourselves. This was then done in the manner following :-- “ ¢ An extract of a letter wrote by the Church of Hernhuth, to the President of Upper Lusatia, Jan. 24, 1732.

In the Orphan house, the larger children rise at five. (The smaller, between five and six.) After a little private prayer they work till seven. Then they are at school till eight, the hour of prayer; at nine, those who are capable of it learn Latin; at ten, French; at eleven, they all walk; at twelve, they dine all together, and walk till one ; at one, they work or learn writing ; at three, arithmetic ; at four, history ; at five, they work; at six, sup and work; at seven, after a time spent in prayer, walk ; at eight the smaller children go to bed, the larger to the public service. When this is ended, they work again till at ten they go to bed. IV. Every morning, at eight, is singing and exposition of Scripture ; and commonly short prayer. At eight in the evening, there is commonly only mental prayer,* joined with the singing and expounding. The faithful afterward spend a quarter of an hour in prayer, and conclude with the kiss of peace. * This is unscriptural. 100° REV. J. WESLEY’S JOURNAL. [ Aug. 1738. On Sunday morning the service begins at six; at nine, the public service at Bertholdsdorf; at one, the eldest gives separate exhortations to all the members of the Church, divided into fourteen little classes for that purpose, spending about a quarter of an hour with each class ; at four begins the Evening service at Bertholdsdorf, closed by a conference in the church ; at eight, is the usual service; after which the young men, singing praises round the town, conclude the day. On the first Saturday in the month, the Lord’s Supper is administered. From ten in the morning till two, the eldest speaks with each communicant in private, concerning the state of his soul; at two, they dine, then wash one another’s feet; after which they sing and pray ; about ten, they receive in silence without any ceremony, and, continue in silence till they part at twelve. On the second Saturday is the solemn prayer day for the children : the third is the day of general intercession and thanksgiving; and on the fourth is the great monthly conference of all the superiors of the Church. For the satisfaction of those who desire a more full account I have added

About the year 1704, Mr. Stoltius, a student at Jena, began to speak of faith in Christ ; which he continued to do, till he took his Master’s degree, and read public lectures About twelve or fifteen students were awakened and joined with him in prayer, and building up one another. At this (after various calumnies spread abroad, and divers persecutions occasioned thereby) the consistory was offended, and issued out a commission to examine him. In consequence of the report made to the consistory by these commissioners, he was forbid to read any public lectures, or to hold any meetings with his friends. Not long after an order was given, by which he was excluded from the holy communion. He was also to have been expelled the university: but this he prevented by a voluntary retirement. Yet one of the commissioners, who had been sent by the duke of Weimar, (one of the lords of Jena,) informed the duke, that according to his judgment Stoltius was an innocent and holy man. On this the duke sent for him to Weimar, and fixed him in a living there. There likewise he awakened many, and met with them to pray and read the Scriptures together. But it was not long that the city could bearhim. For he boldly rebuked all vice, and that in all persons, neither sparing the courtiers, nor the duke himself. Consequently, his enemies every where increased, and many persecutions followed. In fine, he was forbid to have any private meetings, and was to have been deposed from the ministry; when God calling him to himself, took him away from the evil to come.

On Saturday, 23, I was enabled to speak strong words both at Newgate and at Mr. E.’s society ; and the next day at St. Anne’s, and twice at St. John’s, Clerkenwell; so that I fear they will bear me there no longer. Twes. 26.--I declared the gospel of peace to a small company at Windsor. The next evening Mr. H. preached to the societies at Bow; but not “the truth as it is in Jesus.” I was afraid lest » the lame” should “be turned out of the way ;” but God answered the taoughts of my heart, and took away my fear, in a manner I did not expect, even by the words of Thomas Sternhold. They were these :---- (Sung immediately after the sermon :--) ae mercy is above all things, God; it doth excel; In trust whereof, as in thy wings, The sons of men shall dwell. Within thy house they shall be fed With plenty at their will: Of all delights they shall be sped, And take thereof their All. Because the well of life most pure Doth ever flow from thee; And in thy light we are most sure Eternal light to see. From such as thee desire to know Let not thy grace depart: Thy righteousness declare and show To men of upright heart. Sat. 30.--One who had been a zealous opposer of “ this way,” sent and desired to speak with me immediately. He had all the signs of settled despair, both in his countenance and behaviour. He said, he had been enslaved to sin many years, especially to drunkenness ;_ that he had long used all the means of grace, had constantly gone to church and sacrament, had read the Scripture, and used much private prayer, and yet was nvsthing profited. I desired we might join in prayer. After a short space he rose, and his countenance was no longer sad. He said, “Now I know God loveth me, and has forgiven my sins. And sin shall not have dominion over me; for Christ hath set me free.” And, according to his faith it was unto him.

“This was not all. But whenever I retired to prayer, I had a violent pain in my head. This only seized me when I began to pray earnestly, or to ery out aloud to Christ. But when I cried to him against this also, he gave me ease. Well, I found God did love me, and did draw me to Christ. I hungered and thirsted after him; but I was still afraid to go boldly to Christ, and to claim him as my Saviour. “July 3.--My dear sister came down to see me. She had received the atonement on St. Peter’s day. I told her, I thought Christ died for me; but as to the assurance she mentioned, [ could say nothing.

Tues. 5.--There was great expectation at Bath of what a noted man was to do to me there; and I was much entreated not to preach; because no one knew what might happen. By this report I also gained a much larger audience, among whom were many of the rich and great. I told them plainly, the Scripture had concluded them all under sin ;-- high and low, rich and poor, one with another. Many of them seemed to be a little surprised, and were sinking apace into seriousness, when. their champion appeared, and coming close to me, asked by what authority I did these things. I replied, ‘By the authority of Jesus Christ, conveyed to me by the (now) Archbishop of Canterbury, when he laid hands upon me, and said, ‘ Take thou authority to preach the Gospel.’ ” He said, “ This is contrary to act of parliament: this is a conventicle.” I answered, ‘Sir, the conventicles mentioned in that act (as the preamble shows) are seditious meetings ; but this is not such; here is no shadow of sedition; therefore it is not contrary to that act.” He ,

replied, “I say it is: and, beside, your preaching frightens people out of their wits.” ‘Sir, did you ever hear me preach?” “No.” “ How then can you judge of what you never heard?” “Sir, by common report.” ‘* Common report is not enough. Give me leave, sir, to ask, Is not your name Nash?” “My name is Nash.” “Sir, I dare not judge of you by common report: I think it not enough to judge by.” Here he paused awhile, and, having recovered himself, said, “ I desire to know what this people comes here for :”” on which one replied, “ Sir, leave him to me: let an old woman answer him. You, Mr. Nash, take care of your boay; we take care of our souls ; and for the food of our souls we come here.” He replied not a word, but walked away. As I returned, the street was full of people, hurrying to and fro, and speaking great words. But when any of them asked, “* Which is he ?” and I replied, “ Iam he,” they were immediately silent. .Several ladies following me into Mr. Merchant’s house, the servant told me there were some wanted to speak to me. I went to them, and said, “I June, 1739.] REV. J. WESLEY’S JOURNAL. 137 believe, ladies, the maid mistook ; you only wanted to look at me.” I added, “I do not expect that the rich and great should want either to speak with me, or to hear me; for I speak the plain truth ;--a thing you hear little of, and do not desire to hear.” A few more words passed between us, and I retired. Thur. '7.--I preached at Priest Down, on, “‘ What must we do to be saved?” In the midst of the prayer after sermon, two men (hired, as we afterward understood, for that purpose) began singing a ballad. After a few mild words, (for I saw some that were angry,) used without effect, we all began singing a psalm, which put them utterly to silence. We then poured out our souls in prayer for them, and they appeared altogether confounded. O may this be a day much to be remembered by them, for the loving kindness of the Lord!

‘** Suffer me now to tell you my principles in this matter. I look upon all the world as my parish; thus far I mean, that, in whatever part of it I am, I judge it meet, right, and my bounden duty, to declare unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God has called me to; and sure I am that his blessing attends it. Great encouragement have I, therefore, to be faithful in fulfilling the work he hath given me todo. His servant I am, and, as such, am employed according to the plain direction of his word, ‘As I have opportunity, doing good unto all men:’ and his providence clearly concurs with his word; which has disengaged me from all things else, that I might singly attend on this very thing, ‘and go about doing good.’

“ 3. Not to censure any professed members of our Church, who live good lives, for resorting to religious assemblies in private houses, to perform in society acts of divine worship; when the same seems to have been practised by the primitive Christians; and when, alas! there are so many parishes, where a person piously disposed has no opportunity of joining in the public service of our Church more than one hour and half inaweek. ~ ; “4, Not to condemn those who are constant attendants on the communion and service of our Church, if they sometimes use other prayers in private assemblies; since the best divines of our Church have composed and published many prayers that have not the sanction of public authority; which implies a general consent that our Church has not made provision for every private occasion. ** 5. Not to establish the power of working miracles as the great criterion of adivine mission; when Scripture teaches us that the agreement of doctrines with truth, as taught in those Scriptures, is the only infallible rule. “ 6. Not to drive any away from our Church, by opprobriously calling them Dissenters, or treating them as such, so long as they keep to her communion. “7, Not lightly to take up with silly stories that may be propagated, to the discredit of persons of a general good character. “I do not lay down,” says he, “ these negative rules, so much for the sake of any persons whom the unobservance of them would immediately injure; as of our Church and her professed defenders: for churchmen, however well meaning, would lay themselves open to censure, and might do her irretrievable damage, by a behaviour contrary to them.” Friday, August 3.--I met with one who “ did run well,” but Satan had “hindered” her. I was surprised at her ingenuous acknowledgment of the fear of man. O “how hardly shall” even “ they whe have rich” acquaintance, “enter into the kingdom of heaven!” Sun. 5.-- Six persons at the new room were deeply convinced of sin; three of whom ‘vere a little comforted by prayer; but not yet convinced of righteousness.

In the evening, being sent for to her again, I was unwilling, indeed afraid, to go: thinking it would not avail, unless some who were strong in faith were to wrestle with God for her. I opened my Testament on those words, “I was afraid, and went and hid thy talent in the earth.” I stood reproved and went immediately. She began screaming before I came into the room; then broke out into a horrid laughter, mixed with blasphemy, grievous to hear. One who from many circumstances apprehended a preternatural agent to be concerned in this, asking, * How didst thou dare to enter into a Christian ?”? was answered, “ She is not a Christian. She is mine.” Q. “ Dost thou not tremble at the name of Jesus ?”’? No words followed, but she shrunk back and trembled exceedingly. Q. “ Art thou not increasing thy own damnation?” It was faintly answered, “ Ay, ay :” which was followed by fresh cursing and blaspheming. My brother coming in, she cried out, “ Preacher ! Field-preacher! I don’t love field-preaching.” This was repeated two hours together, with spitting, and all the expressions of strong aversion. We left her at twelve, but called again about noon on Friday, 27. And now it was that God showed he heareth the prayer. All her pangs ceased in a moment: she was filled with peace, and knew that the sen of wickedness was departed from her. Sat. 28.--I was sent for to Kingswood again, to one of those who had been so ill before. A violent rain began just as I set out, so that I was thoroughly wet in a few minutes. Just at that time, the woman (then three miles off) cried out, “ Yonder comes Wesley, galloping as fast as he can.” When I was come, I was quite cold and dead, and fitter for sleep than prayer. She burst out into a horrid laughter, and said,

“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.)

“ Sir,--This is to let you understand, that the man which made the noise last night is named John Beon. He now goes by the name of John . Darsy. He is a Romish priest. We have people enough here in Bristol that know him.” Sat. 19.--I received a letter from Mr.. Simpson, and another from Mr. William Oxlee, informing me that our poor brethren in Fetter-lane were again in great confusion ; and earnestly desiring that, if it were possible, I would come to London without delay. Mon. 21.--1 set out, and the next evening reached London. Wednesday, 23, I went ia SE ss 182 REV. J. WESLEY’S JOURNAL. [ April, 1740. to Mr. Simpson. He told me, all the confusion was owing to my brother, who would preach up the ordinances: “ Whereas believers,” said he, ‘are not subject to ordinances ; and unbelievers having nothing to do with them: they ought to be still; otherwise, they will be unbelievers all the days of their life.” After a fruitless dispute of about two hours, I returned home with a heavy heart. Mr. Molther was taken ill thisday. I believe it was the hand * of God that was upon him. In the evening our society met ; but cold, weary, heartless, dead. I found nothing of brotherly love among them now ; but a harsh, dry, heavy, stupid spirit. For two hours they looked one at another, when they looked up at all, as if one half of them was afraid of the other; yea, as if a voice were sounding in their ears, “Take ye heed every one of his neighbour : trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.” I think not so few as thirty persons spoke to me in these two days, who had been strongly solicited, 1. To deny what God had done for their souls; to own they never had living faith. 2. To be still till they had it; to leave off all the means of grace ; not to go to church ; not to communicate ; not to search the Scripture; not to use private prayer; at least, not so much, or not vocally, or not at any stated times.

*‘ 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.

“Your finding sin remaining in you still, is no proof that you are not a veliever. Sin does remain in one that is justified, though it has not dominion over him. For he has not a clean heart at first, neither are ‘all things’ as yet ‘become new.’ But fear not, though you have an evi! heart. Yet a little while, and you shall be endued with power from or high, whereby you may ‘purify yourselves, even as He is pure;’ and be ‘holy, as He which hath called you is holy.’ ” _ Wed. 25.--F rom those words, “ All Scripture is given by inspiration of God,” I took occasion to speak of the ordinances of God, as they are means of grace. “ Although this expression of our Church, ‘means of grace,’ be not found in Scripture; yet, if the sense of it undeniably is, to cavil at the term is a mere strife of words. ‘“ But the sense of it is undeniably found in Scripture. For God hath in Scripture ordained prayer, reading or hearing, and the receiving the Lord’s Supper, as the ordinary means of conveying his grace to man. And first, prayer. For thus saith the Lord, ‘ Ask, and it shall be giver. you. If any of you lack wisdom let him ask of God.’ Here God plainly ordains prayer, as the means of receiving whatsoever grace we want, particularly that wisdom from above, which is the chief fruit of the grace of God. “Here, likewise, God commands all to pray, who desire to receive any grace from him. Here is no restriction as to believers or unbelievers; but, least of all, as to unbelievers: for such, doubtless, were most of those to whom he said, ‘ Ask, and it shall be given you.’ “ We know, indeed, that the prayer of an unbeliever is full of sin. Yet let him remember that which is written of one who could not then believe, for he had not so much as heard the Gospel, ‘ Cornelius, thy prayers and thine alms are come up for a memorial before God.’ ”

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

Thur. 18.--The prince of the air made another attempt in defence of his tottering kingdom. A great number of men having got into the middle of the foundery began to speak big, swelling words; so that my voice could hardly be heard, while I was reading the eleventh chapter of the Acts. But immediately after, the hammer of the word brake the rocks in pieces: all quietly heard the glad tidings of salvation; and some, I trust, not in vain. Mon. 22.--Wanting a little time for retirement, which it was almost impossible for me to have in London, I went to Mr. Piers’s, at Bexley ; where, in the mornings and evenings, I expounded the sermon on the mount ; and had leisure during the rest of the day for business of other kinds. On Saturday, 27, I returned. Sun. 28.--I began expounding the same scripture at London. In the afternoon I described to a numerous congregation at Kennington, the life of God in the soul. One person who stood on the mount made a little noise at first ; but a gentleman, whom I knew not, walked up to him, and, without saying one word, mildly took him by the hand and led him down. From that time he was quiet till he went away. When I came home, I found an innumerable mob round the door, who opened all their throats the moment they saw me. I desired my friends co go into the house; and then walking into the midst of the people, proclaimed “ the name of the Lord, gracious and merciful, and repenting him of the evil.”” They stood staring one at another. I told them, they could not flee from the face of this great God: and therefore besought them, that we might all join together in crying to him for mercy. To this they readily agreed: I then commended them to his Zrace, and went undisturbed to the little company within.

Fri. 28.--A gentleman came to me full of good will, to exhort me not to leave the Church ; or (which was the same thing in his account) to use extemporary prayer; which, said he, “TI will prove to a demonstration to be no prayer at all. For you cannot do two things at once. But thinking how to pray, and praying, are two things. Ergo, you cannot both think and pray at once.” Now, may it not be proved by the self-same demonstration, that praying by a form is no prayer at all? e. g. “You cannot do two things at once. But reading and praying are two things. Ergo, you cannot both read and pray at once.” Q. E. D. In the afternoon I was with one of our sisters, who, for two days, was believed to be in the agonies of death, being then in travail with her first child: but the pain, she declared, was as nothing to her ; her soul being filled, all that time, with “joy unspeakable.” a a ‘| = Sai | ’ d Saat : 198 REV. J. WESLEY’S JOURNAL. [Dec. 1740. Mon. Dec. 1.--Finding many of our brethren and sisters offended at each other, I appointed the several accusers to come and speak face to face with the accused. Some of them came almost every day this week. And most of the offences vanished away. Where any doubt remained, I could only advise them each to look to his own heart; and to suspend their judgments of each other, till God should “ bring to light the hidden things of darkness.” Fri. 12.--Having received many unpleasing accounts concerning our little society in Kingswood I left London, and after some difficulty and danger, by reason of much ice on the road, on Saturday evening came to my brother at Bristol, who confirmed to me what I did not desire to hear.

Mon. 12.--In tue evening our souls were so filled with the spirit of prayer and thanksgiving, that I could scarce tell how to expound, till I found where it is written, ‘“* My song shall be always of the loving kindness of the Lord. With my mouth will I ever be showing thy truth, from one generation to another.” All this day, Mrs. J s was in a violent agony, till, starting up in . the evening, she said, ‘‘ Now they have done. They have just done. C prayed and Humphreys preached. (And indeed so they did.) And they are coming hither as fast as they can.” Quickly after they came in. She immediately cried out, “« Why, what do you come for? You can’t pray. You know you can’t.” And they could not open their mouths; so that, after a short time, they were constrained to leave her as she was. Many came to see her on Tuesday ;--to every one of whom she spoke, concerning either their actual or their heartsins, and that so closely, that several of them went away in more haste than they came. In the afternoon Mr. J sent to Kingswood for me. She told him, “ Mr. Wesley won’t come to-night; he will come in the morning. But God has begun, and he will end the work by himself. Before six in the morning I shall be well.” And about a quarter before six the next morning, after lying quiet awhile, she broke out, “* Peace be unto thee; (her husbaud;) peace be unto this house. The peace of God is come to my soul. I know that my Redeemer liveth.” And for several days her mouth was filled with his praise, and her “ talk was wholly of his wondrous works.” i a Feb. 1741.1 REV. J. WESLEY’S JOURNAL. 201 Thur. 15.--I went to one of our brothers, who, being (as was supposed) struck with death, was rejoicing with joy unspeakable. His mouth overflowed with praise, and his eyes with tears, in hope of going soon to Him he loved. Mon. 18.--I found, from several accounts, it was absolutely necessary for me to be at London. I therefore desired the society to meet in the evening, and having settled things in the best ~ manner I could, on Tuesday set out, and on Wednesday evening met

expelled themselves. About forty were by this means separated from us; I trust only fora season. Sat. 28.--I met the Kingswood bands again, and heard all who desired it at large: after which, I read the following paper :-- “By many witnesses it appears, that several members of the Band Society in Kingswood have made it their common practice to scoff at the preaching of Mr. John and Charles Wesley: That they have censured and spoken evil of them behind their backs, at the very time they professed love and esteem to their faces: That they have studiously endeavoured to prejudice other members of that society against them; and, in order thereto, have belied and slandered them in divers instances. There- * fore, not for their opinions, nor for any of them, (whether they be right or wrong,) but for the causes above mentioned, viz. for their scoffing at the word and ministers of God, for their tale-bearing, backbiting, and evil-speaking, for their dissembling, lying, and slandering: “JT, John Wesley, by the consent and approbation of the Band Society in Kingswood, do declare the persons above mentioned to be no longer members thereof. Neither will they be so accounted, until they shall openly confess their fault, and thereby do what in them lies, to remove the scandal they have given.” At this they seemed a little shocked at first; but Mr. C pdt: B . and A. A , soon recovered, and said, they had heard both my brother and me many times preach Popery. However, they would join with us if we would; but that they would not own they had done any thing amiss. I desired them to consider of it yet again, and give us their answer the next evening. The next evening, March 1, they gave the same answer as before. However, I could not tell how to part; but exhorted them to wait yet a.little longer, and wrestle with God, that they might know his will concerning them.

Fri. 10.--In the evening, at Short’s Gardens, I read over, in order to expound, the eighth chapter to the Romans. But thoughts and words crowded in so fast upon me, that I could get no further than the first verse: nor indeed, than that single clause, “ Who walk not after the flesh, but after the Spirit.” Twes. 14.--I was much concerned for one of our sisters, who, having been but a few times with the still brethren, was on a sudden so much wiser than her teachers, that I could neither understand her, nor she me. Nor could I help being a little surprised at the profound indifference she showed, who a few days before would have plucked out her eyes, had it been possible, and given them to me. Wed. 15.--I explained at Greyhound-lane, the latter part of the fourth chapter to the Ephesians. I was so weak in body, that I could hardly stand; but my spirit was much strengthened. I found myself growing sensibly weaker all Thursday ; so that on Friday, 17,1 could scarce get out of bed, and almost as soon as I was up, was constrained to lie down again. Nevertheless I made shift to drag myself on, in the evening, to Short’s Gardens. Having, not without difficulty, got up the stairs, I read those words, (though scarce intelligibly, for my 208 REV. J. WESLEY’S JOURNAL, [ May, 1741. voice too was almost gone,) “ Whom he did foreknow, he also did predestinate.” In a moment both my voice and strength returned and from that time, for some weeks, I found such bedily strength, as J had never done before, since my landing in America. Mon. 20.--Being greatly concerned for those who were tossed abou with divers winds of doctrine, many of whom were again entangled ir sin, and carried away captive by Satan at his will; I besought God tr show me where this would end, and opened my Bible on these words, ‘ And there was nothing lacking to them, neither small nor grea:, netther sons nor daughters, neither spoil nor any thing that they had taken to them. David recovered all.” Tues. 21.--I wrote to my brother, then at Bristol, in the following words :--

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

Thur. July 2.--I met Mr. Gambold again; who honestly told me, he was ashamed of my company ; and therefore must be excused from going to the society with me. This is plain dealing at least! Sat. 4. --I had much talk with Mr. V. . who allowed, 1. That there are many ‘not one only) commands of God, both to believers and unbelievers ; and, 2. That the Lord’s Supper, the Scripture, and both public and private prayer, are God’s ordinary means of conveying grace to man. But what will this private confession avail, so long as the quite contrary is still declared in those “ Sixteen Discourses,” published to all the world, and never yet either corrected or retracted ? Mon. 6.--Looking for a book in our college library, I took down, by mistake, the Works of Episcopius ; which opening on an account of the Synod of Dort, I believed it might be useful to read it through. But what a scene is here disclosed! I wonder not at the heavy curse of God, which so soon after fell on our Church and nation. What a pit it is, that the holy Synod of Trent, and that of Dort, did not sit at the same time ; nearly allied as they were, not only as to the purity of doctrine, which each of them established, but also as to the spuit wherewith they acted ; if the latter did not exceed ! Thur. 9.--Being in the Bodleian library, I light on Mr. Calvin’s account of the case of Michael Servetus ; several of whose letters he occasionally inserts ; wherein Servetus often declares in terms, “ I believe the Father is God, the Son is God, and the Holy Ghost is God.” Mr. Calvin, however, paints him such a monster as never was,--an Arian, a blasphemer, and what not: besides strewing over him his flowers of “dog, devil, swine,” and so on; which are the usual appellations he gives to his opponents. But still he utterly denies his being the cause of Servetus’s death. “No,” says he, “I only advised our magistrates, as having a right to restrain heretics by the sword, to seize upon and try that arch-heretic. But after he was condemned, I said not ane word about his execution !”

Thur. 20.--A clergyman having sent me word, that if I would preach in the evening on the text he named, he would come to hear me, I preached on that text, Matt. vii, 15. And strongly enforced the caution of our Lord, to “ beware of false prophets ;” that is, all preachers who do not speak as the oracles of God. Tues. 25.--I explained, at Chelsea, the nature and necessity of the new birth. One (who, I afterward heard, was a dissenting teacher) asked me when I had done, “ Quid est tibti nomen?” And on my not answering, turned in triumph to his companions, and said, “« Ay, I told you he did not understand Latin !” Wed. 26.--I was informed of a remarkable conversation, at which one of our sisters was present a day or two before ; wherein a gentleman was assuring his friends, that he himself was in Charles’ Square, when a person told Mr. Wesley to his face, that he, Mr. Wesley, had paid twenty pounds already, on being convicted for selling Geneva; and that he now kept two Popish priests in his house. This gave occasior. to another to mention what he had himself heard, at an eminent dis Sept. 1741. ] REV. J. WESLEY’S JOURNAL. 219 senting teacher’s, viz. that it was beyond dispute, Mr. Wesley had large remittances from Spain, in order to make a party among the peor; and that as soon as the Spaniards landed, he was to join them with twenty thousand men. Mon. 31.--I began my course of preaching on the Common Prayer. Tuesday, September 1.--I read over Mr. Whitefield’s account of God’s dealings with his soul. Great part of this I know to be true. O “let not mercy and truth forsake thee! Bind them about thy neck! Write them upon the table of thy heart!” Thur. 3.--James Hutton having sent me word, that Count Zinzendorf would meet me at three in the afternoon, I went at that time to Gray’s Inn Walks. The most matenial part of our conversation (which I dare not conceal) was as follows: --To spare the dead I do not translate :-- Z. Cur Religionem tuam mutasti? W. Nescio me Religionem meam mutasse. Cur id sentis? Quis hoc tibi retulit? Z. Plané tu. Id ex epistolA tua ad nos video. Ibi, Religione, quam apud nos professus es, relicta, novam profiteris.

| 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.”

* “A religion,” you say, “anda Church, are not all one: a religion is an assembly whereir. the Holy Scriptures are aught after a prescribed rule.” This is too narrow adefinition. For there are many Pagan (as well as Mohammedan) religions. Rather, a religion is, a method of worshipping God, whether in a right or a wrong manner. «¢The Lord has such a peculiar hand in the several constitutions of religion, that one ought to respect every one of them.” I cannot possibly: I cannot respect, either the Jewish (as it is now) or the Romish religion. You add, “ A Church (I will no: examine whether there are any in this present age, or whether there is no other beside ours) is a congregat'wn of sinners who have obtained forgiveness ofsins. That such a congregation should be in an error, cannot easily happen.” _I find no reason, therefore, to retract any thing which is advanced on this or any of the following heads. sept. 1741.] REV. J. WESLEY’S JOURNAL. 225 upvn them at once, by their agreement or disagreement with your Church. Some of you have said, that there is no true Church on earth but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions. 12. Fifthly, You receive not the ancient, but. the modern Mystics, as the best interpreters of Scripture: and in conformity to these, you mix much of man’s wisdom with the wisdom of God: you greatly refine the plain religion taught by the letter of Holy Writ, and philosophize on almost every part of it, to accommodate it to the Mystic theory. Hence you talk much, in a manner wholly unsupported by Scripture, against mixing nature with grace, against imagination, and concerning the animal spirits, mimicking the power of the Holy Ghest. Hence your , brethren zealously caution us against animal joy, against natural love of one another, and against selfish love of God; against which (or any of them) there is no one caution in all the Bible. And they have, in truth, greatly lessened, and had well nigh destroyed, brotherly love from among us.

by riding continually in the cold and wet nights, and preaching immediately after. But I believed it would pass off, and so took little notice of it till Friday morning. I then found myself exceeding sick: and as I walked to Baptist Mills, (to pray with Susanna Basil, who was ill of a fever,) felt the wind pierce me, as it were, through. At my return I found myself something better: only I could not eat any thing at all. Yet I felt no want of strength at the hour of intercession, nor at six in the evening, while I was opening and applying those words, ‘Sun, stand thou still in Gibeon; and thou, moon, in the valley of Ajalon.’? I was after ward-refreshed and slept well: so that I apprehended no further disorder; but rose in the morning as usual, and declared, with a strong voice and enlarged heart, ‘ Neither circumcision availeth any thing, nor uncircumcision, but faith that worketh by love.’ About two in the afternoon, just as I was set down to dinner, a shivering came upon me, and a little pain in my back: but no sickness at all, so that I eat a little; and then, growing warm, went to see some that were sick. Finding myself worse about four, I would willingly have lain down. But having promised to see Mrs. G----, who had been out of order for some days, I went thither first, and thence to Weaver’s Hall. A man gave me a token for good as I went along. ‘Ay,’ said he, ‘he will be a martyr too, by and by.’ The scripture I enforced was, ‘ My little children, these things I write unto you, that ye sin not. But if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.’ I found no want either of inward or outward strength. But afterward finding my fever increased, I called on Dr. Middleton. By his advice I went home and took my bed: a strange thing to me who had not kept my bed a day (for five and thirty years) ever since I had the small-pox. I immediately fell into a profuse sweat, which continued till one or two in the morning.

“Sun. 24.--I asked her, ‘ How have you rested ?? She answered, ‘ Very well; though I have had no sleep; and I wanted none; for I have had the Lord with me. O let us not be ashamed of him, but proclaim him upon the house-top; and I know, whatever IJ ask in the name of Jesus, ac- cording to his will, I shall have.’ Soon after she called hastily to me, and said, ‘I fear I have deceived myself; I thought the Amen was sealed in my heart; but I fear it is not. Go down and pray for me, and let Him , not go, till he has given my heart’s desire.’ Soon after she broke out into singing, and said, ‘I was soon delivered of my fears; I was only afraid of a flattering hope; but if it had been so, I would not have let him go.’ ‘“‘ Her sister that was come to see her was much upon her mind. ‘ You,’ said she, ‘are in pain for her; but I have faith for this little child: God has a favour unto her.’ In the afternoon she desired me to write a bill for her. I asked, ‘What shall I write?’ She said, ‘Return thanks for what God has done for me, and pray that he would manifest himself to my relations also. Go to the preaching. Leave but one with me~ Soon lad ve [a 242 REV. J. WESLEY’S JOURNAL. [ Feb. 1742.

after we were gone she rose up, called to the person that was with her, and said, ‘ Now it is done; Iam assured my sins are forgiven.’ The person answering, ‘ Death is a little thing to them that die in the Lord;’ she replied with vehemence, ‘A little thing! Itis nothing.’ The person then desiring she would pray for her, she answered, ‘I do: I pray for all. 1 pray for all I,.know, and for them I do not know: and the Lord will hear the prayer of faith.’ At our return, her sister kneeling by the bed-side, she said, ‘Are you not comforted, my dear, for me?’ Her speech then failing, she made signs for her to be by her, and kissed her and smiled upon her, She then lay about an hour without speaking or stirring; till about three o’clock on Monday morning, she cried out, ‘My Lord and my God! fetched a double sigh, and died.” Fri. 29.--Hearing of one who had been drawn away by those who prophesy smooth things, I went to her house. But she was purposely gone abroad. Perceiving there was no human help, I desired the congregation at Short’s Gardens, to join with me in prayer to God, that he would suffer her to have no rest in her spirit, till she returned into the way of truth. Two days after she came to me of her own accord, and confessed, in the bitterness of her soul, that she had no rest, day or night, while she remained with them, out of whose hands God had now delivered her. Mon. February 1.--I found, after the exclusion of some who did not walk according to the Gospel, about eleven hundred, who are, I trust, of a more excellent spirit, remained in the society. Thur. 4.--A clergyman lately come from America, who was at the preaching last night, called upon me, appeared full of good desires, and seemed willing to cast in his let with us. But I cannot suddenly answer in this matter. I must first know what spirit he is of; for none can labour with us, unless he “ count all things dung and dross, that he may win Christ.”

Wed. 10.--I was with a gentlewoman whose distemper has puzzled the most eminent physicians, for many years; it being such as they could neither give any rational account of, nor find any remedy for. The plain case is, she is tormented by an evil spirit, following her day and night. Yea, try all your drugs over and over; but at length it will plainly appear, that “this kind goeth not out but by prayer and fasting.” Fri. 12.--I read part of Dr. Cheyne’s “ Natural Method of curing Diseases ;” of which I cannot but observe, it is one of the most ingenious books which I ever saw. But what epicure will ever regard it? for “the man talks against good eating and drinking !” Our Lord was gloriously present with us at the watch-night ; so that my voice was lost in the cries of the people. After midnight, about a hundred of us walked home together, singing, and rejoicing, and praising God.

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

Being conscious of my igt:orance, I earnestly besought God to enlighten my understanding. I seriously considered what I read, and endeavoured to weigh it in the balance of the sanctuary. And what can I say concerning the part I read? I can and must say thus much, (and that with as full evidence as I can say, that two and two make four,) it is most sublime nonsense ; inimitable bombast ; fustian not to be paralleled! All of a piece with his inspired interpretation of the word Tetragrammaton; on which (mistaking it for the unutterable name itself, whereas it means only a word consisting of four letters) he comments with such exquisite gravity and solemnity, telling you the meaning of every syllable of it. Sat. 5.--I rode for Epworth. Before we came thither, I made an end of Madam Guyon’s “ Short Method of Prayer,” and “ Les Torrents Spirituelles.”” Ah, my brethren! I can answer your riddle, now I have ploughed with your heifer. The very words I have so often heard some of you use, are not your own, no more than they are God’s. They are only retailed from this poor Quietist ; and that with the utmost faithfulness. O that ye knew how much God is wiser than man! Then would you drop Quietists and Mystics together, and at all hazards keep to the plain, practical, written word of God. It being many years since I had been in Epworth before, I went to an inn, in the middle of the town, not knowing whether there were any left in it now who would not be ashamed of my acquaintance. But an old servant of my father’s, with two or three poor women, presently found me out. I asked her, *¢ Do you know any in Epworth who are in earnest to be saved?” She answered, “I am, by the grace of God; and I know I am saved through faith.” I asked, “‘ Have you then the peace of God? Do you know that he has forgiven your sins?” She replied, “I thank God, I know it well. And many here can.say the same thing.”

“ The children were always put into a regular method of living, in such things as they were capable of, from their birth; as in dressing, undress ing, changing their linen, &c. The first quarter commonly passes in sleep. After that, they were, if possible, laid into their cradles awake, and rocked to sleep ; and so they were kept rocking till it was time for chem to awake. This was done to bring them to a regular course of sleeping; which at first was three hours.in the morning, and three in the afternoon: afterward two hours, till they needed none at all. When turned a year old, (and some before,) they were taught to fear the rod, and to cry softly; by which means they escaped abundance of correction ‘ a : : Aug. 1742.] REV. J. WESLEY’S JOURNAL. ; 263 they might otherwise have had; and that most odious noise of the crying of children was rarely heard in the house; but the family usually lived in as much quietness, as if there had not been a child among them. “As soon as they were grown pretty strong, they were confined to three meals a day. At dinner their little table and chairs were set by ours, where they could be overlooked ; and they were suffered to eat and drink (small beer) as much as they would; but not to call for any thing. If they wanted aught, they used to whisper to the maid which attended them, who came and spake to me; and as soon as they could handle a «nife and fork, they were set to our table. They were never suffered to choose their meat, but always made to eat such things as were provided for the family. Mornings they had always spoon meat; sometimes at nights. But whatever they had, they were never permitted to eat, at those meals, of more than one thing; and of that sparingly enough. Drinking or eating between meals was never allowed, unless in case of sickness; which seldom happened. Nor were they suffered to go, into the kitchen to ask any thing of the servants, when they were at meat; if it was known they did, they were certainly beat, and the servants severely reprimanded.

ey insist upon conquering the will of children betimes, because this is the only strong and rational foundation of a religious education; without which both precept and example will be ineffectual. But when this is thoroughly done, then a child is capable of being governed by the reason and piety of its parents, till its own understanding comes to maturity, and the principles of religion have taken root in the mind. “JT cannot yet dismiss this subject. As self-will is the root of all sir and misery, so whatever cherishes this in children, insures their after NON hes nae ‘ a 6) a) 264 : REV. J. WESLEY’S JOURNAL. [Aug. 1742. wretchedness and irreligion: whatever shecks and mortiiies it, promotes. their future happiness and piety. This is still more evident, if we further consider, that religion is nothing else than the doing the will of God, and not our own: that the one grand impediment to our temporal and eternal happiness being this self-will, no indulgences of it can be trivial, no denial. unprofitable. Heaven or hell depends on this alone. So that the parent who studies to subdue it in his child, works together with God in the: renewing and saving a soul. The parent who indulges it does the devil’s work, makes religion impracticable, salvation unattainable; and does all that in him lies to damn his child, soul and body for ever. “The children of this family were taught, as soon as they could speak, the Lord’s prayer, which they were made to say at rising and bed-time constantly; to which, as they grew bigger, were added a short prayer for their parents, and some collects; a short catechism, and some portion: of Scripture, as their memories could bear. They were very early made to distinguish the sabbath from other days; before they could well speak or go. They were as soon taught to be still at family prayers, and to ask a blessing immediately after, which they used to do by signs, before: they could kneel or speak.

“They were quickly made to understand, they might have nothing they cried for, and instructed to speak handsomely for what they wanted. They were not suffered to ask even the lowest servant for aught without saying, ‘Pray, give me such a thing;’ and the servant was chid, if she ever let them omit that word. Taking God’s name in vain, cursing and swearing, profaneness, cbscenity, rude, ill-bred names, were never heard among them. Nor were they ever permitted to call each other by their proper names, without the addition of brother or sister. “None of them were taught to read till five years old, except Kezzy,, in whose case I was overruled; and she was more years learning, than any of the rest had been months. The way of teaching was this :--The day before a child began to learn, the house was set in order, every one’s work appointed them, and a charge given, that none should come into. the room from nine till twelve, or from two till five; which, you know were our school hours. One day was allowed the child wherein to learn. its letters; and each of them did in that time know all its letters, great and small, except Molly and Nancy, who were a day and a half before they knew them perfectly; for which I then thought them very dull; but since I have observed how long many children are learning the hornbook, I have changed my opinion. But the reason why I thought them so then was, because the rest learned so readily; and your brother Samuel, who was the first child I ever taught, learned the alphabet in a few hours. He was five years old on the 10th of February; the next day he began to learn; and as soon as he knew the letters, began at the first chapter of Genesis. He was taught to spell the first verse, then to read it over and over, till he could read it off-hand without any hesitation; so on to the second, &c, till he took ten verses for a lesson, which he quickly did. Easter fell low that year; and by Whitsuntide he could read a chapter very well; for he read continually, and had such a prodigious memory, that I cannot remember ever to have told him the same word twice.

Many others took an opportunity of speaking to me, and declaring what God had done for their souls. But one came to me, Mrs. Sp---- , who was still torn in pieces with sorrow, and doubts, and fears. Her chief fear, she said, was, that we are all Papists. I asked her, how she came to fear this, after she had heard us preach for near three years, and been more than a twelvemonth in the society. She said, “ Why, it is not long since I met with a gentleman who told me, he was a Roman Catholic. And when I asked him, if Mr. Wesley was a Papist, he would not say yes or no; but only, ‘ Mr. W. is a very good man; and you do well to hear him.’ Besides, it is but two or three nights since, as I was Just setting out to come to the room, Miss Gr met me, and said, ‘ My dear friend, you sha’nt go; indeed you sha’nt; you don’t know what youdo. Iassure you, Mr. W. is a Papist, and soamI; he converted me. You know how I used to pray to saints and to the virgin Mary; it was Mr. W. taught me when I was in the bands. And I saw him rock the cradle on Christmas eve: you knowI scorn to tell a lie.’ Well, but, said I, how comes it that none of the rest who are in the bands, have found this out as well as you? ‘0,’ replied she, ‘ they are not let into the secret yet ; perhaps, if you was in the bands, you might not hear a word of it for a year or more. OQ, you can’t imagine the depth of the design!’ The maid at her back then fell a crying, and said, ** Indeed, madam, Miss Gr. talks so fine! Do, madam, mind what she says.” So between one and the other, poor Mrs. Sp----- was utterly confounded.

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

Jesus, thou hast bid us pray, Pray always and net faint: With the word a power convey To utter our complaint. After singing a verse or two we kneeled down to prayer. I had but just begun, (my eyes being shut,) when I felt as if I had been plunged into cold water; and immediately there was such a roar, that my veice was quite drowned, though I spoke as loud as I usually do to three or four thousand people. However, I prayed on. She was then reared up in the bed, her whole body moving at once, without bending one joint or limb, just as if it were one piece of stone. Immediately after it was writhed into all kind of postures, the same horrid yell continuing still. But we left her not till all the symptoms ceased, and she was (for the present, at least) rejoicing and praising God. Between one and two I preached at Stratford, on, “ The Son of Man hath power upon earth to forgive sins.” Most of the hearers stood like posts: but some mocked, others blasphemed, and a few believed. I preached at Evesham in the evening ; rode to Painswick the next day, and on Saturday, 15, to Bristol; where, the following week, I spoke to each member of the society, and rejoiced over them, finding they had not been “ barren or unfruitful in the knowledge of our Lord Jesus Christ.” Mon. 24.--I preached at Bath. Some of the rich and great were present ; to whom, as to the rest, I declared with all plainness of speech, Feb. 1743.] REV. J. WESLEY’S JOURNAL. 279

Mon. 12.--I preached at one on Trezuthan Downs, and in the evening at St. Ives. The dread of God fell upon us while I was speaking, so that I could hardly utter a word: but most of all in prayer, wherein I was so carried out, as scarce ever before in my life. I had had for some time a great desire to go and publish the love of God our Saviour, if it were but for one day, in the Isles of Scilly; and I had occasionally mentioned it to several. This evening three of our brethre1. came and offered to carry me thither, if I could procure the mayor’s boat, which, they said, was the best sailer of any in the town. I sent, and he lent it me immediately. So the next morning, Tuesday, 13, John Nelson, Mr. Shepherd, and I, with three men and a pilot, sailed from St. Ives. It seemed strange to me to attempt going in a fisher boat, fifteen leagues upon the main ocean; especially when the waves began to swell, and hang over our heads. But I called to my companions, and we all joined together in singing lustily and with a good courage,-- When passing through the watery deep, Task in faith his promised aid ; The waves an awful distance keep, And shrink from my devoted head ; Fearless their violence | dare: They cannot harm,--for God is there. Sept. 1743.] REV. J. WESLEY’S JOURNAL. 293 About half an hour after one, we landed on St. Mary’s, the chief of the inhabited islands. my

‘ Here they were at a full stop, till one advised, to go to justice Persehouse, at Walsal. All agreed to this; so we hastened on, and about seven came to hishouse. But Mr. P. likewise sent word, that he was in bed. Now they were at a stand again; but at last they all thought it the wisest course, to make the best of their way home. About fifty of them undertook to convoy me. But we had not gone a hundred yards, when the mob of Walsal came, pouring in like a flood, and bore down all before them. The Darlaston mob made what defence they could; but they were weary as well as outnumbered: so that in a short time, many being knocked down, the rest ran away, and left me in their hands. To attempt speaking was vain; for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town ; where seeing the door of a large house open, I attempted to go Oct. 1748. ] REV. J. WESLEY’S JOURNAL. 297 in; but a man catching me by the hair, pulled me back into the middle ofthe mob. They made no more stop till they had carried me through the main street, from one end of the town to the other. I continued speaking all the time to those within hearing, feeling no pain or weariness. At the west end of the town, seeing a door half open, I made toward it, and would have gone in; but a gentleman in the shop would not suffer me, saying, they would pull the house down to the ground. However, I stood at the door, and asked, “ Are you willing to hear me speak?” Many cried out, “ No, no! knock his brains out ; down with him; kill him at once.” Others said, ‘¢ Nay, but we will hear him first.” I began asking, ‘ What evil have I done? Which of you all have I wronged in word or deed?” And continued speaking for above a quarter of an hour, till my voice suddenly failed : then the floods began to lift up their voice again ; many crying out, “ Bring him away ! bring him away !”

ther; and unconvinced shortly after. He was once more brought into the Scripture way by Mr. Graves, and seemed to be established therein ; but in a few months he veered about to the old point; and has been “a pcor sinner’ indeed ever since. Wed. 23.--I rode to Leeds; preached in the evening, and morning, Thursday, 24, and went on to Birstal, where I preached at one in the afternoon; and again about seven in the evening. Friday, 25.--At the desire of Arthur Bate, I rode to Wakefield, in order to talk with his wife; but I soon found I did not come to talk but to hear. After an hour or two we rode on to Barley Hall, where I preached, on, “ God is a spirit; and they that worship him, must worship him in spirit and in truth.” Thence we rode to Sheffield, where I preached, in perfect peace, on, “ We know that we are of God.” Sat. 26.--I went on to Nottingham. In the morning, Sunday, 27,1 preached in the house at five; and about eight, at the High Cross, on, “‘ Why will ye die, O house of Israel?” I went thither again from St. Mary’s in the afternoon, and proclaimed to an immense multitude, “ Jesus Christ, the same yesterday, to-day, and for ever.” 1 saw not one scoffer, or one trifler ; but all, to a man, appeared serious and attentive.

Mon. 28.--I rode to Breson, and spent an hour or two in conversation with Mr. Simpson; the oddest, honestest enthusiast, surely, that ever was upon earth. Before we parted he told me, “ One thing I don’t like ; your taking away my flock at Nottingham. Just now that text is brought to my mind; it is the very case; pray read it out.” I did so, as follows: “* And Abraham reproved Abimelech, because of the well which Abimelech’s servants had violently taken away.” I desired him to read my answer in the next verse. ‘And Abimelech said unto Abraham, I wot not who hath done this thing; neither heard I any thing thereof from thee, save this day.” In the afternoon I rode to Markfield. After preaching there twice, on Thursday, 29, I went on to Hinckley, and preached to a large and quiet congregation. We rode to Market Harborough that day, the next to Hockley, and on Thursday, December 1, to London. I had full employment here for some weeks following, in speaking severally to the members of the society. Many of these I was obliged to set aside: there remained about two-andtwenty hundred persons. January 1, 1744.--I received a letter from a poor man, wrote in the fulness of his heart, as follows :-- “Herein is written lamentation, and mourning, and wo.

We observed Friday, 17, as a day of solemn fasting and prayer. In the afternoon, many being met together, I exhorted them, now, while they had opportunity, to make to themselves “ friends of the mammon of unrighteousness ;” to deal their bread to the hungry, to clothe the naked, and not to hide themselves from their own flesh. And God opened their hearts, so that they contributed near fifty pounds, which I began laying out the very next hour, in linen, woollen and shoes for them whom I knew to be diligent and yet in want. In the evening I expounded Daniel iii; and those words in particular : “ Our God whom we serve is able to deliver us from the burning fiery furnace. But if not, we will not serve thy gods, nor worship the golden image which thou hast set up.” Sat. 18.--I received an account, from James Jones, of another kind of invasion in Staffordshire. The substance of it was as follows :-- “ On Monday, January 23, a great mob gathered together at Darlaston, a mile from Wednesbusy. They fell upon a few people who were going to Wednesbury, and among the rest, on Joshua Constable’s wife, of Darlaston. Some of them threw her down, and five or six held her down, that another might force her. But she continued to resist, till they changed their purpose, beat her much, and went away. Mon. 30.--The mob gathered again, broke into Joshua Constable’s house, pulled part of it down, broke some of his goods in pieces, and carried the rest away; particularly all his shop goods, to a considerable value. But not satisfied with this, they sought for him and his wife, swearing they would knock their brains out. Their little children meantime, as well as themselves, wandered up and down, no one daring to relieve or take them in, lest they should hazard their own lives. Tues. 31.--About a hundred of the mob met together, on the Church Hill at Wednesbury. But hearing some of Wednesbury were resolved to defend themselves, they dispersed for that time.

April, 1744. ] REV. J. WESLEY’S JOURNAL. 313 you are a parcel of mad, crazy-headed fellows ;” and, taking him by the shoulder, fairly thrust him to the door. See here what it is which the world accounts madness: the knowing a work of God upon our soul! In the afternoon I walked over to Zennor, and after preaching, settled the infant society. Wed. 11.--Being the public fast, the church at St. Ives was well filled. After reading those strong words, “If they have called the master of the house Beelzebub, how much more them of his household;” Mr. H. fulfilled them, by vehemently declaiming against the new sect, as enemies of the Church, Jacobites, Papists, and what not! After church, we met, and spent an hour in prayer, not forgetting the poor sinner against his own soul. In the evening I preached at Gwennap. I stood on the wall, in the calm, still evening, with the setting sun behind me, and almost an innumerable multitude before, behind. and on either hand. Many, likewise, sat on the little hills, at some distance from the bulk of the congregation. But they could all hear distinctly, while I read, “ The disciple is not above his master,” and the rest of those comfortable words, which are day by day fulfilled in our ears.

Tues. 21.--I set out with a few friends for Oxford. On Wednesday, my brother met us from Bristol. Friday, 24.--(St. Bartholomew’s day.) I preached, I suppose the last time, at St. Mary’s. Beitso. I am now clear of the blood of these men. I have fully delivered my own soul. ‘he beadle came to me afterward, and told me the vice chancellor had sent him for my notes. I sent them without delay, not without admiring the wise providence of God. Perhaps few men of note would have given a sermon of mine the reading, if I had put it into their hands; but by this means it came to be read, probably more than once, by every man of eminence in the university. I left Oxford © about noon, preached at Wycomb in the evening; and, on Saturday, 25, returned to London. Sat. September 1.--I talked pretty largely with George Newans, the supposed Shropshire prophet. I am inclined to think he believes himself; but I cannot believe, God has sent him. Wed. 5.--One sent me word he had now found the right way of worshipping God; and therefore he must leave off prayer and the rest of our will-worship, and join himself with the Quakers. However, in the evening, he ventured among us once more; and God smote him to the heart; so that he knew, and felt, and declared aloud, that he had no need of going elsewhere to find the power of God unto salvation.

“ In this temper, after about six months, returned home. But asevere temptation soon following, and a severe illness in my head, made me think more and more of what is beyond the grave; this also made me exceeding diligent in prayer, till God not only restored my bodily health, but also gave me power against my inward enemy, and peace to my troubled soul. “Tn half a year after, I was called to London; where, for the first year, I had little religion left, only that I never missed church. But after I was settled, conviction began to revive, particularly for sins of omission. I prayed three times in a day, and I was uneasy if I missed once. I read all books of religion that came in my way. And now, because I prayed and read so much, and went constantly to church, and sometimes to the sacrament, I thought myself in a right good way. And yet I was continually uneasy, though I knew not why; till one day I light on Thomas & Kempis. “he more IJ read, the more I liked it. I bought one of the books and read it over and over. J was more convinced of sin than ever, and had more power against it. I forsook many things which I allowed myself in before; though I still allowed myself to see a play once a month. But the last I saw, I felt hell in my conscience, fora week after ; so that I determined, even for ease, never to go again. “JT was now well settled in the form of gedliness, and I knew a little “sf the power of it, when I was pressed by a relation to pay him a visit at 326 REV. J. WESLEY’S JOURNAL. [Jan. 1745

Tues. 16.--I preached at five, on Rom. iii, 22, to a large congregation, part of whom had sat up all night, for fear they should not wake in the morning. Many of them, I found, either were, or had been, Papists. O how wise are the ways of God! How am I brought, without any care or thought of mine, into the centre of the Papists in Yorkshire! O that God would arise and maintain his own cause; and all the idols let him utterly abolish! After sermon an elderly woman asked me abruptly, “ Dost thou think water baptism an ordinance of Christ ?” I said, What saith Peter? ‘* Who can forbid water, that these should not be baptized, who have received the Holy Ghost even as we?” I spoke but little more, before she cried out, “’Tis right! “Tis nght! I will be baptized.” And so she was, the same hour. About eight in the evening I reached Sykehouse, and preached to a little company there. Wednesday, 1'7.--I trode by Epworth to Grimsby. The north-east wind was full in our face, and exceeding sharp. I began preaching before eight; but to such a congregation as I had not lately seen; so stupidly rude and noisy, encouraged thereto by their fore- speaker, a drunken alehouse keeper. I singled him out, and fastened upon him, till he chose to withdraw. The rest were soon calmed, and behaved very quietly till the service was ended. Thur. 18.--In the afternoon I rode to Hainton. Mr. Clark, the minister of Barksworth, a mile from thence, having several times sent word he should be glad to see me, I went to his house, and spent an agreeable hour with an open-hearted, friendly man, not strongly prepossessed, and, I believe, truly desirous to know the whole will of God.

Fri. 19.--William Fenwick rode with me to L d; the minister of which had told him again and again, “ Be sure to bring Mr. Wesley with you, when he comes. It is for my soul; for the good of my poor soul.” When we were alone, he told me, “Sir, I have read your writings ; but I could not believe them till very lately. Now I know you doctrine is true. God himself has shown it tome. A few days since I was in a great agony of soul, praying to God to forgive my sins ; and there was such a light about me as I cannot express; and I knew God had heard my prayer ; and my heart was filled with the love of God ; and ever since I pray and praise him all day long.” I asked if he had told this to any one else. He said, “I began to _ Apmil, 1745.] REV. J. WESLEY’S JOURNAL. _ 333 tell it one I thought a very good Christian; but he seemed to think 1 was distracted: so I spoke no more. And indeed I don’t know any that would hear me.” I told him, “ You will meet with many such trials as this, and with many others which you are not yet aware of.” He answered, “I know that I cannot bear them of myself. I have no strength, unless I watch and pray always. But I do pray always: and what are trials to me? Iam not in the world. LIlive in eternity. I cannot turn any way, but I see God. He is with me continually, and on every side.” I found much comfort from this strong instance of the mercy of God. And so F did also from a letter wrote by one of our preachers, concerning whom I often feared I had laboured in vain. It ran in these words :-- ““ Dear Sir,--I am fully convinced your fear concerning me, proceeds entirely from your love to my soul; therefore I should think myself guilty of the greatest ingratitude, if I did not endeavour to make a proper use of your kind reproof.

“J have long been ina kind of dead and lifeless state, having lost those pleasing tastes of God’s love I once enjoyed. J have not been able to find any delight in prayer; nor could I pray from my heart. If I forced myself to pray, (for it was a grievous cross,) shame covered my face, and I durst scarce lift up my eyes, conscious of my own unfaithfulness to God, and my negligence in watching. All intercourse was stopped between God and my soul. Indeed, when I have been praying with or speaking to others, I have often found the Spirit of God enlivening my own soul; but when I came before God in secret, intending to pour out my complaint before him, my mouth hath been stopped, and the devil presently whispered, ‘ What profit is it that you pray If I persevered notwithstanding, my mind has been filled with a thousand impertinent thoughts, so that I was either forced from my knees, or could only sigh or groan underneath my misery: my heart seemed harder and harder, so that I verily thought I should at length become a castaway. ** But, blessed be God, I have for some time found a revival of love, and have had more communion with God than for a long season. O may it be my constant care to watch and pray; the neglect of which was the Journal I.--22 Nias Tope vie! 334 REV. J. WESLEY'S JOURNAL. [May, 1745 -- chief cause of my former deadness. The levity and inconstancy of mind which used to oppress me, I find greatly taken away; and, at present, (God grant it may always continue,) the remembrance of thern i is griev ous to me. I often find great sweetness in my soul, and can weep for my past ingratitude to God. O pray for me, dear sir, if you love me, that I may never more resist his grace! “T cannot tell you how much I think myself obliged to you, under God, for all your care, reproofs, and kindnesses. May God reward you! and may I never, never make an ill use of them ; but love and reverence you, and praise God for his love, in making you a happy instrument of good to my soul. “'THo. Meyrick.”

I rode to Epworth in the afternoon. Sunday, 21.--I preached in the house at five, on, ‘“ Quench not the Spirit ;” about eight, at the Cross; and again in the evening, to most of the adults in the town. Poor Mr. R.’s sermon, from beginning to end, was another “ railing accusation.” Father forgive him; for he knoweth not what he doeth! Mon. 22.--I rode with William Holmes to Norton, and after preaching there to a small company, went on to Oulton, three miles from Leeds, where a numerous congregation was waiting. On Tuesday 1 preached at Leeds, Armley, and Birstal. The next evening I was constrained to continue my discourse there, near an hour longer than usual; God pouring out such a blessing, that I knew not how to leave off. Thur. 25.--I preached at Horton and Bradford. Here I could not but observe, how God has made void all their labour who “ make void the law through faith.” Out of their large societies in these towns, how small a remnant is left! In Horton, scarce ten persons out of fourscore; in Bradford, not one soul. Friday and Saturday, at John Bennet’s request, I preached at several places in Lancashire and Cheshire. Sun. 28.--I preached at five, (as I had done over-night,) about a mile from Altringham, on, ‘Watch and pray, that ye enter not into temptation.” A plain man came to me afterward and said, “ Sir, I find Mr. Hutchings and you do not preach the same way. You bid us read the Bible, and pray, and go to church; but he bids us let all this alone; and says, if we go to church and sacrament, we shall never come to Christ.” At nine 1 preached near Stockport, to a large congregation : thence we rode to Bongs, in Derbyshire, a lone house, on the side of a high, steep mountain, whither abundance of people were got before us. I preached on God’s justifying the ungodly ; and his word was as dew upon the tender herb. At five I preached at Mill Town, near Chapel-enle-Frith. The poor miller, near whose pond we stood, endeavoured to drown my voice; by letting out the water, which fell with a great noise. But it was labour lost; for my strength was so increased, that I was heard to the very skirts of the congregation.

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

About two Mr. Thompson and I went into the room, where the justices and commissioners were. After a few minutes, Dr. Borlase stood up and asked, whether we had any business. I told him, “ We have.” We desired to be heard concerning one who was lately apprehended at Crowan. He said, “‘Gentlemen, the business of Crowan does not come on yet. You shall be sent for, when it does.” So we retired, and waited in another room, till after nine o’clock. They delayed the affair of Mr. Maxfield (as we imagined they would) to the very last. About nine he was called. I would have gone in then; but Mr. Thompson advised to wait a little longer. The next information we received was, that they had sentenced him to go for a soldier. Hearing this, we went straight to the commission chamber. But the honourable gentlemen were gonc. They had ordered Mr. Maxfield to be immediately put on board a boat, and carried for Penzance. We were informed, they had first offered him to a captain of a man-of-war, that was just come into the harbour. But he answered, “I have no authority to take such men as these, unless you would have me give him so much a week, to preach and pray to my people.” Sat. 22.--We reached St. Ives about two in the morning. At five I preached on, ‘* Love your enemies ;” and at Gwennap, in the evening, on, “ All that will live godly in Christ Jesus shall suffer persecution.” June, 1745.] REV. J. WESLEY’S JOURNAL. 339 We heard to-day, that as soon as Mr. Maxfield came to Penzance, they put him down into the dungeon; and that the mayor being inclined to let him go, Dr. Borlase had gone thither on purpose, and had himself read the articles of war in the court, and delivered him to one who was to act as an officer.

Thur. 4.--I rode to Falmouth. About three in the afternoon I went to see a gentlewoman who had been long indisposed. Almost as soon as I was set down, the house was beset on all sides by an innumerable multitude of people. A louder or more confused noise, could hardly be at the taking of a city by storm. At first Mrs. B. and her daughter endeavoured to quiet them. But it was labour lost. They might as well have attempted to still the raging of the sea. They were soon glad to shift for themselves, and leave K. KE. and me to do as well as we could. The rabble roared with all their throats, “ Bring out the Canorum! Where is the Canorum?” (an unmeaning word which the Cornish generally use instead of Methodist.) No answer being given, they quickly forced open the outer door, and filled the passage. Only a wainscot partition was between us, which was not likely to stand long. I immediately took down a large looking glass which hung against it, supposing the whole side would fall in at once. When they began their work with abundance of bitter imprecations, poor Kitty was utterly astonished, and cried out, * O sir, what must we do?” I said, ‘‘We must pray.” Indeed at that time, to all appearance, our lives were not worth an hour’s purchase. © She asked, “ But, sir, is it not better for you to hide yourself? To get into the closet?” I answered, «“ No. It is best for me to stand just where I am.” Among those without, were the crews of some privateers, which were lately come into the harbour. Some of these, being angry at the slowness of the rest, thrust them away, and, coming up all together, set their shoulders to the inner door, and cried out, “ Avast, lads, avast!” Away went all the hinges at once, and the door fell back into the room. I stepped oa 0 ee oe be 342 ; REV. J. WESLEY’S JOURNAL. x [July, 1745

Fri. 5.--As we were going to Trezilla, (in Gulval parish,) several met us in a great consternation, and told us, the constables and church wardens were come, and waited for us. I went straight on, and found a serious congregation; but neither churchwarden nor constable, nor any creature to molest us, either at the preaching, or at the meeting of the society. After so many storms we now enjoyed the calm, and praised God from the ground of the heart. Sat. 6.--I rode with Mr. Shepherd to Gwennap. Here also we found the people in the utmost consternation. Word was brought, that a great company of tinners, made drunk on purpose, were coming to do terrible things. I laboured much to compose their minds : but fear had no ears ; so that abundance of people went away. I preached to the rest, on, ‘ Love your enemies.” The event showed this also was a false alarm, an artifice of the devil, to hinder men from hearing the word of God. Sun. 7.--I preached, at five, to a quiet congregation; and about eight, at Stithians. Between six and seven in the evening we came to Tolcarn. Hearing the mob was rising again, I began preaching immediately. I had not spoke a quarter of an hour before they came in view. One Mr. Trounce rode up first, and began speaking to me, wherein he was roughly interrupted by his companions. Yet, as I stood on a high wall, and kept my eyes upon them, many were softened and grew calmer and calmer; which some of their champions observing, went round and suddenly pushed me down. I light on my feet, without any hurt, and finding myself close to the warmest of the horsemen, I took hold of his hand and held it fast, while I expostulated the case. As for being convinced, he was quite above it: however, both he and his fellows grew much milder, and we parted very civilly. Mon. 8.--{ preached at five, on, ‘“‘ Watch and pray,” to a quiet and i} 344 REV. J. WESLEY’S JOURNAL. [July, 1745

fet it alone. If I go into any company, and there be an opportunity to reprove or exhort, and I come away without using it, I am as much condemned in my own conscience, as if I had robbed them. Pray for me, _ that J may have patience to endure the contradiction of sinners; and that | may always remember, ‘The wrath of man worketh not the right- eousness of God.’ “Sunday, August 4, we met asusual. As soon as we had begun prayer, there came the curate, with alawyer. He stayed tili we had done prayer, and then asked, ‘ What is the intent of your meeting” JI answered, ‘To build each other up in our most holy faith.’ He said,‘ But what method do youuse? Lanswered, ‘ This is the third Sunday that I have met these my brethren. he first Sunday we read the fifth chapter of St. Matthew, and exhorted one another to follow after the holiness and happiness there described. Last Sunday we considered the sixth. And now, if we are not hindered, we shall go on to the seventh.’ He bade us go on, and he would stay a little, and hear us. By the desire of the rest, { read the chapter; which I had scarce done, when the lawyer began a long ha rangue, concerning the danger we were in of running mad. I answered, ‘Sir, as I perceive you have no design to help us, if you will not hinder us, we shall take it as a favour.” He went out directly, and left the curate with us; who began to exhort us not to be over anxious about our salvation, but to divert ourseives a little. I told him, ‘ Sir, we desire whatever we do, to do all to the glory of God.’ ‘What, said he, ‘do you deny all diversions? I said,‘ All which do not agree with that rule.’ He hurried away, and said, as he went, ‘I wish you do not fall into some error.

“T have been ill this fortnight, having got a great cold, but am obliged lo Keep it to myself as much as I can; because a person here cannot have the very form of godliness, but if he is sick, that is the cause of it. I seem not to desire life or death, but that the will of God may be done.” Fri. 6.--Many of our friends were grieved at the advertisement Journal L--23 -- 350 REV. J. WESLEY’S JOURNAL. (Sept. 174. which James Hutton had just published, by order of Count Zinzendorf, declaring, that he and his people had no connection with Mr. John and Charles Wesley. But I believed that declaration would do us no more harm than the prophecy which the Count subjoined to it,--that we should soon run our heads against the wall.--We will not, if we can help it. Sun. 8.--In the evening I desired the society to stay, that ve might commend each other to God, as not knowing how he might see good to dispose of us before we saw each other’s face again. Mon. 9.--I left London, and the next morning called on Dr. Doddridge, at Northampton. It was about the hour when he was accustomed to expound a portion of Scripture to the young gentlemen under his care. He desired me to take his place. It may be the seed was not altogether sown in vain. In the evening, the church at Markfield was full, while I explained, “ The Scripture hath concluded all under sin.” Wed. 11.--I preached at Sheffield. I had designed to go round by Epworth; but hearing of more and more commotions in the north, I judged it best to go straight on to Newcastle.

has fulfilled the Law for you. .You are no longer subject to ordinances. You are now to be still, and wait upon God.’ So I did not go to the sacrament for two months. Neither did I kneel down to pray, or use any other ordinance, unless I was moved to it. At first God strove with me; but the devil told me, it was the spirit of bondage, and I must resist it; for I was free from the Law. In a little time he left off striving, and I grew quite easy and satisfied ; but withal quite dead and cold. I could now hear idle talking without any pain; nay, and my heart began to join with it, Then I awoke, as one out of sleep, and looked for the Lord; but he was departed from me. Just then the Brethren at Fetter-lane began to preach stillness. I cried out, ‘ This doctrine is not right; for by yielding to this, I have lost all my peace and love.’ I was now in great distress. The devil told me, it was impossible to renew me again to repentance ; so that I fell into utter despair, and all my friends believed me to be quite distracted.

“Rev. Sir,--The first sight of you, at Wakefield, sunk my proud spirits; and I believe had I not gone up stairs, to harden my heart against the truth, what you said would have made a deeper impression upon me. I often afterward thought, ‘ These things are true; but why does nobody understand them, but my husband and Frank Scot?’ Then the rich clave to me, and advised me to use my husband ill, and see if that. would not drive him from this way. And sometimes I used fair means. But this was dangerous; for then he could speak freely to me, and I found it stole upon me. But I took great care, he should not perceive it, lest he should follow on, and make me like himself. Then I went to the vicar, who said, my husband was mad, and there were no such things as he pretended to. Hereby my heart was hardened more and more, till I resolved to go away and leave him: so J told him; which made him weep much, and strive to show me the wickedness of my resolution. However, by the advice of my old friend, the vicar, I got over that doubt, took about sixty pounds of my husband’s money, and fixed the time of my privately setting out for London. But God prevented me; for I found myself with child: so that design was at an end. “ Soon after, as few in Wakefield would employ my husband, he was obliged to remove to Leeds. What I now feared was, that they of the society would come and talk to me. But I soon forced them away, I was so sharp and abusive to any that came. Yet my heart began to soften; and when [spoke things of them which I thought were false, J was after ward checked in my own mind. I began to like that my husband should overcome, when talking to gainsayers. I went more to church and sacrament; and the time you was here before, when my husband said you should come and sce me, it pleased me much, though I hid it from him; 358 REV. J. WESLEY’S JOURNAL. [Nov. 1745

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.”

“< ], 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.

Tues. 9.--I preached at Crowan. The night came upon us while I was speaking; but none offered to go away. Wednesday, 10.--I preached at Porkellis, in Wendron, to many more than the house could contain. W. T , of Sithney, rode with me to Gwennap, a constant companion of Mr. N. ’s, so long as he would join with him in riot and drunkenness. But with his drunkenness ended Mr. N----’s friendship. When he heard that one John O n, a tinner, was preaching, he went on purpose to make sport. But the word of God struck -him to the earth. Yet he struggled in the toils ; sometimes wanting to go again; sometimes resolving never to go any more. But one day, calling at his sister’s, he took up a little girl, (about four years old,) and said, “‘ They tell me you can sing hymns. Come, sing me a hymn.” She began immediately, My soul, don’t delay, Christ calls thee away: Rise! Follow thy Saviour, and bless the glad day! No mortal doth know What he can bestow ; What peace, love, and comfort :--Go after him, go! He started up at once, and went to the preaching. And the same night he found peace to his soul. Thur. 11.--E T (W. T ’s sister) rode with me o Camborne. When she heard her brother was perverted, she went over to Sithney, on purpose to reclaim him. But finding neither fair words, nor hard names, nor oaths, nor curses, nor blows could prevail, she went away, renouncing him and ai] that belonged to him, and fully resolved to see him no more. Six weeks after she met him at Redruth, and desired him to step into a house. When they were sat down, she burst into tears, and said, “‘ Brother, follow those men, in God’s name. * I speak of the simple and artless part of they congregations. As for the teachers n their Church, it is my solemn belief, (I speak it with grief and reluctance,) that they are no better than a kind of Protestant Jesuits. 380. _ REV. J. WESLEY’S JOURNAL. [Sept. 1746. And send me word when any of them preaches 4 in your house, and I will come and hear him.”

congregation, ‘ Now Wesley has sent down for a huncred pounds; and it must be raised directly. Nay, it is true.’ O sir, is this possible? Can it be, that you should be so totally void (I will not ay, of conscience, of religion, but) of good nature, as to credit such a tale? and of good manners and common sense, as thus to repeat it? I must beg that you would either justify or retract this; (for it is a point of no small concern ;) and that I may know what you propose to do, before I set out for London. ““T am, Reverend Sir, “Your brother and servant, for Christ’s sake.” But he never favoured me with an answer. Sat. 25.--I was welcomed into Port Isaac by more company than 1 expected. The man who had some time since headed the mob when they left Edward Grenfill for dead, had gathered all his troops, and ceceived us as soon as we entered the first street. They all attended us to Mr. Scantlebury’s door, who (Mr. T. informed me) desired I would lodge at his house. I knocked long at the door but no one answered: at length, the master appeared,----a hoary, venerable old man. I asked, “ Pray, is Mr. T. here?” He replied, “ Mr. T. is not here. But, pray what may thy name be?” I answered, “ My name is John Wesley.” He said, “I have heard of thee.” Perceiving that he had no more to say, I turned back to another house. The mob followed, hallooing and shouting ; but none of them offered to strike, or even throw any thing. Only their captain, after some hard words, lifted up his stick at me once or twice. But one of his companions interposed. He then went quietly away.

Fri. 7..-We made a little stop at Llangevenye, seven miles fron. the ferry. We should have hired a guide to have steered over the sands, but it was quite out of my mind till we came to them; so we went straight across, and came to Holyhead without any stop or hinderance at all. Sat. 8.--Finding one of the packet boats ready, we went on board about eight o’clock in the morning. It was a dead calm when we rowed out of the harbour: but about two in the afternoon the wind sprung up, and continued till near four on Sunday morning, when we were within sight of the Irish shore. I could not but observe, 1. That while we were sailing with a fresh gale, there was no wind at all a mile off; but a ship which lay abreast of us was quite becalmed, till we left her out of sight. 2. That a French privateer, which for several days had taken every ship which sailed on that coast, was taken and brought into Dublin Bay, the very morning we arrived there. Before ten we came to St. George’s Quay. Soon after we landed. hearing the bells ringing for church, I went thither directly. Mr. Lunell came to the Quay just after I was gone, and left word at the house where our things were, he would call again at one. He did so; and took us to his house. About three I wrote a line to the curate of St. Mary’s, who sent me word, he should be glad of my assistance: so I 4 Aug. 1747.] REV. J. WESLEY’S JOURNAL. 405 preached there, (another gentleman reading prayers,) to as gay and senseless a congregation as ever | saw. After sermon Mr. R. thanked me very affectionately, and desired I would favour him with my company in the morning. Mon. 10.--I met the society at five, and at six preached, on, “ Re a pent, and believe the Gospel.” The room, large as it was, would not

Wed. 2.--I spent some time with T. Prosser, who had filled the society with vain janglings. I found the fault lay in his head, rather than his heart. He is an honest, well-meaning man; but no more qualified, either by nature or grace, 1o expound Scripture, than to read _lectures in logic or algebra. Yet even men of sense have taken this dull, mystical man, to be far deeper than he is: and it is very natural so todo. If we look into a dark pit, it seems deep; but the darkness only makes it seem so. Bring the light, and we shall see it is very shallow. In the evening I preached at Fonmon; but, the congregation being larger than the chapel would contain, I was obliged to preach in the court. I was myself much comforted, in comforting the weary and heavy laden. Ct Oe ae 408 REV J WESLEY’S JOURNAL. [ Oct. 1747. Fra. 4.--There was a very large congregation at Cardiff Castle yard, in the evening. I afterward met the society, spoke plain to them, and left them once more in peace. Sat. 5.--In my road to Bristol, I read over Q. Curtius, a fine writer, both as to thought and language. But what a hero does he describe! whose murder of his old friend and companion, Clitus, (though not done of a sudden, as is commonly supposed; but deliberately, after some hours’ consideration,) was a virtuous act, in comparison of his butchering poor Philotas, and his good old father, Parmenio. Yet even this was a little thing, compared to the thousands and ten thousands he slaughtered, both in battle, and in, and after, taking cities, for no other crime than defending their wives and children. I doubt whether Judas claims so hot a place in hell as Alexander the Great. Thur. 10.--I preached at Bath about noon, and in the evening at Bearfield. Friday, 11.--We rode to Reading. Mr. Richards, a tradesman in the town, came to our inn, and entreated me to preach at a room which he had built for that purpose. I did so, at six in the morning, and then rode on. It rained all the way till we came to London.

*‘ About the same time you left off going to church, as well as to the sacrament. Your followers very soon trod in your steps; and not content with neglecting the ordinances of God, they began, after your exam ple, to despise them, and all that continued to use them: speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord’s Supper. ‘“‘ From this time also you began to espouse and teach many uncommon Opinions: as, that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched. “9. Your seriousness and advertence to the presence of God, now declined daily. You could talk on any thing or nothing, just as others did. You could break a jest, oi iaugh at it heartily; and as for fasting, abstinence, and self denial, you, with the Moravians, trampled it under foot.’ In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus :-- ** And now you know not. that you have done any thing amiss! You can eatand drink and be merry! Youare every day engaged with variety of company, and frequent the coffee houses! Alas, my brother, what is’ this? How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa? I pray God your last end may not be like his! O, how have you grieved the Spirit of God! Return to him with weeping, fasting, and mourning. You are in the very belly of hell: only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps he may yet be found. Because he still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel his wrath abiding on you, and have no rest in your bones, by reason of your sin, till all your iniquities are done away !”

Mr. Hall, having heard I was coming, had given strict orders that no one should be let in. The inner door he had locked himself, and (I suppose) taken away the key. Yet when I knocked at the outer gate, which was locked also, William Sims opened the wicket. I walked straight in. A girl stood in the gateway, but turned as soon as she saw me. I followed close at her heels, and went in after her, at a back door. I asked the maid, “ Where is Mr. Hall?” She said, “ In the parlour,” and went in to him. I followed her, and found him sitting with my sister: but he presently rose and went up stairs. He then sent William Sims down, and bid him, “ Tell my brother, he has no business in my house.” After a few minutes, I went to a house in the town, and my sister came to me. In about an hour she returned home; but he sent word to the gate, she might go to the place whence she came. I meta little company, gathered up out of the wreck, both in the evening, and at five in the morning, and exhorted them to go on in the Bible way, and not to be wise above that is written. Thur. 28.--I commended them to the grace of God, and set out for Deverel Long Bridge. About ten o’clock we were met by a loaded wagon, ina deep hollow way. ‘There was a narrow path between the road and the bank: I stepped into this, and John Trembath followed me. When the wagon came near, my horse began to rear, and to Feb. 1748. | “REV. J. WESLEY'S JOURNAL. 40

like a stream. He cried out, “O sir, are we to die to-night? What ‘nust [do? What must I do?” I said, “Pray to God. He is able to deliver you from all danger.” He took my advice, and began praying in such a manner as he had scarce done ever since he was born. Mr. Swindells and I then went to prayer; after which I told him, «We must not stay here; we must go down immediately.” He said, ‘Sir, we cannot stir; you see how the stones fly about.” [walked straight tnrough the room, and down the stairs; and not a stone came in, til we were at the bottom. The mob had just broke open the door when we came into the lower room; and exactly while they burst in at one door, we walked out at the other. Nor did one man take any notice of us, though we were within five yards of each other. They filled the house at once, and proposed setting it on fire. But one of them, happening to remember that his own house was next, with much ado persuaded them not to doit. Hearing one of them cry out, “ They are gone over the grounds.” I thought the advice was good; so we went over the grounds, to the further end of the town, where Abraham Jenkins waited, and undertook to guide us to Oakhill. I was riding on in ‘Shepton-lane, it being now quite dark, when he cried out, “Come down: | ‘come down from the bank.” I did as I was bid; but the bank being high, and the side very near perpendicular, I came down all at once, my horse and I tumbling one over another. . But we both rose unhurt. In less than an hour we came to Oakhill, and the next morning to Bristol.

Fri. April 1.--I preached at Clara, to a vast number of well-behaved people ; although some of them came in their coaches, and were (I was informed) of the best quality in the country. How few of these would have returned empty, if they had heard the word of God, not out of curiosity merely, but from a real desire to know and do his will! In the evening I preached at Temple Macqueteer, and again at five in the morning. About one (Saturday, 2) we came to Moat,--the pleasantest town I have yet seen in Ireland. Here I preached to a handful of serious people, and then hastened on to Athlone. At six I preached from the window of an unfinished house, opposite to the market house, (which would not have contained one half of the congregation,) on, “ Ye know the grace of our Lord Jesus Christ.” I scarce ever saw a better behaved, or more attentive congregation. Indeed, so civil a people as the Irish in general, I never saw, either in Europe or America. Sun. 3.--I preached at five to, at least, three hundred hearers. I walked from thence to see a poor woman that was sick, about a mile from the town. About a hundred and fifty people ran after me. After I had prayed with the sick person, being unwilling so many people should go empty away, I chose a smooth, grassy piace, near the road, where we all kneeled down to prayer; after which we sung a psalm, and I gave them a short exhortation. At eleven we went to church and heard a plain, useful sermon. At twolI preached on the Connaught side of the bridge, where there are only (they informed me) five or six fainilies of Protestants. Such a company of people (many said) had never before been seen at Athlone; many coming from all the country round, and (for the present) receiving the word with joy. I preached again, at six, in the same place, and to nearly the same (only a little larger) congregation; the greater part whereof (notwithstanding the prohibition of their priests) I afterward found were Papists. April, 1748. ] REV. J. WESLEY’S JOURNAL. 421

Communi umbré [with one common shade | indeed : for no light can come into the earth or straw-built cavern, on the master and his cattle, but at one hole; which is both window, chimney, and door. In the evening I preached to a large, quiet congregation ; though hot so large as the last. Thur. 5.--Though my flux continually increased, (which was caused by my eating a bad egg at Birr,) yet I was unwilling to break my word, and so made shift to ride in the afternoon to Mountmelick. I had not seen such a congregation before since I set out from Dublin: and the greater part did not stand like stocks and stones ; but seemed to understand what I spake of worshipping God “in spirit and in truth.” Fri. 6.--More people came at five than I had seen at that hour in any part of Ireland: and I found my heart so moved toward them, that, in spite of weakness and pain, I enforced, for more than an hour, those solemn words, “The kingdom of God is at hand : repent ye, and believe the Gospel.” Hence I rode to Philip’s Town,--a poor, dry, barren place. I pray God the first may not be last. Sat. '7.--I set out in the morning, and after resting two hours at Tullamore, and two or three more at Moat, I rode on to Athlone, and preached at six, on, “‘ He healeth them that are broken in heart.” I felt no weariness or pain till I had done speaking; but then found I could not meet the society, being ill able to walk the length of the room: but God gave me refreshing sleep.

Mon. 8.--I set out once more for the north. At noon I preached at the Cioss, in Morpeth; in the evening at Alnwick: where many now began to fear God, and tremble at his word. Tues. 9.--I preached about noon at Tuggle; and between six and seven in the evening at Berwick. More of the gentry were there than ever before; and I think but three went away. Wednesday, 10.--The congregation was nearly doubled, and the word seemed to sink into their hearts. It was with great difficulty that I afterward met the society; so many crowded after me, (though without the least incivility,) and knew not how to go away. Thur. 11.--Abundance of them were with us in the morning. We took horse as soon as we could after preaching, and before twelve eached Alemouth, where all the publicans and sinners drew near to Aug. 1748.] REV. J. WESLEY’S JOURNAL. 433 hear: nay, and all the gentry ; the chief of whom invited us to dinner, where we spent two hours in agreeable and useful conversation. In the evening I preached to the earnest congregation at Widdrington. There is always a blessing among this people. Fri. 12.--In riding to Newcastle, I finished the tenth Iliad of Homer. What an amazing genius had this man! To write with such strength of thought, and beauty of expression, when he had none to go before him! And what a vein of piety runs through his whole work, in spite of his pagan prejudices! Yet one cannot but observe such improprieties intermixed, as are shocking to the last degree. What excuse can any man of common sense make for His scolding heroes, and his wounded gods ? Nay, does he not introduce even his “ Father of gods and men,” one while shaking heaven with his nod, and soon after using his sister and wife, the empress of heaven, with such language as a carman might be ashamed of? And what can be said for a king, full of days and wisdom, telling Achilles how often he had given him wine, when he was a child and sat in his lap, till he had vomited it up on his clothes? Are these some of those “ divine boldnesses which naturally provoke short-sightedness and ignorance to show themselves ?””

Mon. 19.--I rode to Camelford, and preached about noon, none now offering to interrupt. Thence I went to Port Isaac, and preached in the street at five to near the whole town; none speaking an unkind word. It rained most of the time, but I believe not five persons went away. Tues. 20.--The room was full at four. I breakfasted about seven, at Wadebridge, with Dr. W., who was, for many years, a steady, rational Infidel. But it pleased God to touch his heart in reading the “ Appeal ;” and he is now labouring to be altogether a Christian. After preaching at one at St. Agnes, I went on to St. Ives. The lives of this society have convinced most of the town, that what we preach is the very truth of the Gospel. Fri. 23.--I preached at St. Ives, Ludgvan, and Gulval; Saturday, 24, at St. Just. I rejoiced over the society here; their aearts are so simple and right toward God. And out of one hundred and fifty persons, more than a hundred walk in the light of his countenance. Sun. 25.--Believing my strength would not allow of preaching five times in the day, I desired John Whitford to preach at five. At eight I preached at Morva, near the village of Trembath. Hence I rode to Zennor: Mr. Simmonds came soon after, and preached a close, awakening ser Sept. 1'748.] REV. J. WESLEY'S JOURNAL. 439 mon; which I endeavoured to enforce by earnestly applying those words, “ Thou art not far from the kingdom of God.”

I reached Newlyn a little after four. Here was a congregation of quite a different sort,--a rude, gaping, staring rabble rout; some or other of whom were throwing dirt or stones continually. But before I had done, all were quiet and still; and some looked as if they felt what was spoken. We came to St. Ives about seven; the room would nothing near contain the congregation ; but they stood in the orchard all round, and could hear perfectly well. I found to-night, that God can wound by the Gospel as well as by the Law; although the instances of this are exceeding rare, nor have we any scripture ground to expect them. While I was enforcing, “‘ We pray you in Christ’s stead, be ye reconciled to God,” a young woman, till then quite unawakened, was cut to the heart, and sunk to the ground; though she could not give a clear, rational account of the manner how the conviction seized upon her. Mon. 26.--I took my leave of St. Ives; about noon preached at Sithney, and at six in the evening at Crowan. Tues. 27.--At one I preached in Penryn, in a convenient place, encompassed with houses. Many of the hearers were at first like those of Newlyn. But they soon softened into attention.

That on May 4, this deponent, with some others, went to the mayor, and told what had been done, adding, ‘‘ If your worship pleases to speak only three words to Butler, it will be all over:” that the mayor gave his word and honour there should be no more of it, he would put an entire stop to it: that, notwithstanding, a larger mob than ever came to: the house the same evening: that they threw much dirt and many stones at the people, both while they were in the house and when they came out: that the mob then fell upon them, both on men and women, with clubs, hangers, and swords; so that many of them were much wounded and lost a considerable quantity of blood. Juty, 1749.] REV. J. WESLEY’S JOURNAL. 457. That on May 5, this deponent informed the mayor of all, and also that Butler had openly declared, there should be a greater mob than ever there was that night: that the mayor promised he would prevent it: that in the evening Butler did bring a greater mob than ever: that this deponent, hearing the mayor designed to go out of the way, set two men to watch him; and when the riot was begun went to the alehouse and inquired for him: that, the woman of the house denying he was there, this depenent insisted he was, declared he would not go till he had seen him, and began searching the house: that Mr. Mayor, then appearing, he demanded his assistance, to suppress a riotous mob: that when the mayor came in sight of them, he beckoned Butler, who immediately came down from the place where he stood: that the mayor then went with this deponent, :and looked on many of the people covered with dirt and blood: that some of them still remained in the house, fearing their lives, till James Chatterton, and John Reilly, Esquires, sheriffs of Cork, and Hugh Millard, junior, Esquire, alderman, turned them out to the mob, and nailed up the doors.

6. Joun Srocxpate deposes furtner :--That on May 31, he with others was quietly hearing the word of God, when Butler and his mob came down to the house: that as they came out, the mob threw showers of dirt and stones: that many were hurt, many beat, bruised, and cut; s.nong whom was this deponent, who was so bruised and cut, that the effusion of blood from his head could not be stopped for a considerable time. 7. Joun M‘Nerny, of Cork, deposes:--That on the 31st of May last, as this deponent with others was hearing a sermon, Butler came down with a large mob: that the stones and dirt coming in fast, obliged the congregation to shut the doors, and lock themselves in: that the mob broke open the door; on which this deponent endeavoured to escape through a window: that not being able to do it, he returned into the house, where he saw the mob tear up the pews, benches, and floor; part of which they afterward burnt in the open street, and carried away part for their own use. 8. Dante Suuuivan is ready to depose further :--That Butler, with a large mob, went about from street to street, and fium house to house, abusing, threatening, and beatins whomsoever he pleased, from June Ist to the 16th, when they assaulted, bruised, and eut, Ann Jenkins; and from the 16th to the 30th, when a woman whom they had beaten, miscarried, and narrowly escaped with life. Some of the particulars were as follows: 9. Tuomas Burnet, of Cork, nailor, deposes:--That on or about the 12th of June, as this deponent was at work in his master’s shop, Nicholas Butler came with a great mob to the door, and seeing this deponent, told him he was a heretic dog, and his soul was burning in hell: that this deponent asking, ‘“‘ Why do you use me thus?” Butler took up a stone, and struck him so violently on the side, that he was thereby rendered incapable of working for upward of a week: that he hit this deponent’s wife with another stone, without any kind of provocation, which so hurt her, that she was obliged to take to her bed, and has not been right well since.

vis Eta’ . VA ee ee 462 REV. J. WESLEY’S JOURNAL. [Aug. 1749. “ We find and present Charles Wesley to be a person of ill fame, a vagabond, and a common disturber of his majesty’s peace; and we pray he may be transported. “ We find and present James Williams, &c. . We find and present Robert Swindle, &c. We find and present Jonathan Reeves, &c. We find and present John Larwood, &c. We find and present Joseph M‘Auliff, &c. We find and present Charles Skaron, &c. We find and present William Tooker, &c. “We find and present Daniel Sullivan to be a person of ill ‘ame, a vagabond, and a common disturber of his majesty’s peace ; and we pray he may be transported.” Daniel Sullivan was an honest baker, who had lived in Cork many years, I suppose in as good fame as any of his trade in the city ; but he had entertained my brother, and several other Methodists; nay, and suffered them to preach in his house. The other names (only most of them miserably mangled and murdered) were designed for the names of eight preachers who had been there. Mon. 28.--I left London, and in the evening came to Great Potton. About six I went out into the market place, and called to a confused multitude, “* Seek ye the Lord while he may be found; call ye upon him while he is near.” Great things were threatened, but nothing done. We had a quiet and comfortable meeting, and there was reason to hope that the word of God sunk into the hearts of many.

By him we sent back our horses to Mr. Morgan’s. I had a large congregation in the evening. It almost grieved me, I could give them but one sermon, now they were at length willing to hear. About eleven we were called to go on board, the wind being quite fair: and so it continued till we were just out of the harbour. It then turned west, and blew a storm. ‘There was neither moon nor stars, but rain and wind enough; so that I was soon tired of staying on deck. But we met another storm below: for who should be there but the famous Mr. Gr , of Carnarvonshire,--a clumsy, overgrown, hard-faced man ; whose countenance I could only compare to that (which I saw in Drury Lane thirty years ago) of one of the ruffians in “ Macbeth.” I was going to lie down, when he tumbled in, and poured out such a volley of ribaldry, obscenity, and blasphemy, every second or third word being an oath, as was scarce ever heard at Billingsgate. Finding there was no room for me to speak, I retired into my cabin, and left him to Mr. Hopper. Soon after, one or two of his own company interposed, and carried him back to his cabin. Thur. 29.--We wrought our way four or five leagues toward Ireland; but were driven back in the afternoon to the very mouth of the harbour: April, 1750. ] | REV. Je WESLEY’S JOURNAL. 479 nevertheless the wind shifting one or two points, we ventured out again; and by midnight we were got about half seas over; but the wind then turning full against us, and blowing hard, we were driven back again and were glad, about nine, to get into the bay once more.

I then went down to a small company of the poor people, and spent half an hour with them in prayer. About nine, as we were preparing to go to bed, the house was beset again. The Captain burst in first. Robert Griffith’s daughter was standing in the passage with a pail of water, with which (whether with design or in her fright, I know not) she covered him from head to foot. He cried as well as he could, « M--urder! murder!” and stood very still for some moments. In the mean time Robert Griffith stepped by him and locked the door. Finding himself alone, he began to change his voice, and cry, ‘ Let me out! Let me out!” Upon his giving his word and honour, that none of the rest should come in, they opened the door, and all went away together. Sun. April 1.--We designed to set out early for Mr. Holloway’s ; but the rain kept us till eight o’clock. We then set out, having one of Holyhead for our guide, reached a church six or seven miles off, about eleven, (where we stopped till the service was ended,) and went on to William Pritchard’s, near Llanerellymadd. I had appointed to preach there at four. I found the same spirit as before among this loving, simple people. _ Many of our hearts burned within us; and I felt what I spoke, “ The kingdom of God is at hand.” 480 REV. J. WESLEY’S JOURNAL. [ April, 1750.

Sun. 6.--I addressed myself, in the morning, to the backsliders, trom, “ How shall I give thee up, Ephraim?” At one, to the unawakened, from, ** What is a man profited, if he gain the whole world, and lose his own soul?” In the evening I preached to a far larger congregation, on the Connaught side of the river. In the midst of the sermon a man, with a fine curveting horse, drew off a large part of the audience. I paused a little, and then raising my voice, said, “If there are any more of you who think it is of more concern to see a dancing horse, than to hear the Gospel of Christ, pray go after them.” They took the reproof: the greater part came back directly, and gave double attention. Mon. '7.--When I met the society in the evening, one who had been always afraid of exposing herself, was struck so that she could not help crying out aloud, being in strong agonies both of soul and body. Indeed her case was quite peculiar. She felt no fear of hell, but an inexpressible sense of the sufferings of Christ, accompanied with sharp bodily pain, as if she had literally suffered with him. We continued in prayer till twelve o’clock, and left her patiently waiting for salvation. Tues. 8.--I dined at Mr. T----’s. Two other clergymen were present, and Mr. H . member of parliament for the county. We soon fell upon justification and inspiration; and after a free conversation, seemed nearly of one mind. Thur. 10.--I read the letters. A famous drunkard and swearer stood as long as he could, and then fell down upon his knees before the whole congregation. All appeared to be much moved. It was with difficulty I broke from them about noon, and rode to Ahaskra; where I preached in the evening, to an exceeding serious congregation, on, “Seek ye the Lord, while he may be found.” Fri. 11.--I talked largely with the two Miss M--~s. The elder, I found, had once known the love of God, but not kept it long, and seem- eA, See ven es, p. NG 434 REV. J. WESLEY’S JOURNAL. | May, 1750. ed to be now earnestly mourning after it. The younger had never left her first love; and in the midst of great bodily weakness, had no fear

Sun. 20.--Understanding the usual place of preaching would by no means contain those who desired to hear, about eight I went to Hammond’s Marsh. The congregation was large and deeply attentive. A few of the rabble gathered at a distance; but by little and little they drew near, and mixed with the congregation: so that 1 have seldom seen a more quiet and orderly assembly at any church in England or Ireland. In the afternoon, a report being spread abroad that the mayor designed to hinder my preaching on the Marsh in the evening, I desired Mr. Skelton and Mr. Jones to wait upon him, and inquire concerning it. Mr. Skelton asked, if my preaching there would be disagreeable to him; adding, “Sir, if it would, Mr. Wesley will not do it.” He replied warmly, “Sir, P’ll have no mobbing.” Mr. Skelton replied, “Sir, there was none this morning.” He answered, “There was. Are there not churches and meeting houses enough? I will have no more mobs and riots.” Mr. Skelton replied, * Sir, neither Mr. Wesley nor they that heard him made either mobs or riots.”” He answered plain, “I will have no more preaching ; and if Mr. Wesley attempts to preach, I am prepared for him.” | began preaching in our own house soor after five. Mr. Mayur ot tian May, 1750. | REV. J. WESLEY’S JOURNAL. 485

“ ‘When we were set down to dinner I desired him to eat. He said, ‘I _have no appetite ; but to please you I will. He then eat two little bits; and, as soon as thanks were given, went to his chamber. He continued there in prayer about an hour, and then came out, and said, with a cheerful voice and countenance, ‘ I never knew the Holy Ghost until now: now I am illuminated with him. Blessed be my great Creator!’ He returned to prayer, and continued therein till he came to family duty. In this he joined with an audible voice; and, commending us to God, retired to his room: yet he did not sleep, but continued in prayer all night and all the next day. : “Tuesday, 10.--About three in the morning he put off all his clothes, even his shirt, and laid them in order on the bed, and his prayerbook in the window; then, having opened two doors, he came to the outward door. I called, ‘Where are you going?’ He said, ‘I am going out of doors.’ I said, ‘ You need not go at this time of night.’ He replied, ‘I must go. I said, ‘Then make haste in again.’ To which he gave no answer; but unlocking the door, and pulling it leisurely after him, said, ‘My dear father, farewell for ever.’

Thur. 28.--I preached in the street at Birr, a little beyond the bridge. by this means the congregation was four times larger than usual, in which were abundance of Romans. Friday, 29.--As I went through Frankfort, many people gathered together, chiefly Romans, and desired me to preach. I did so, in the middle of the town. ‘They gave a calm, stupid attention; but I did not perceive that any of them were affected otherwise than with amazement. 1 came to Tullamore, as it fell out, 492 REV. J. WESLEY’S JOURNAL. [July, 1750. on a second fair-day; and had, of course, abundance of new hearers. I found far more earnestness in the people now than when I was here before. Why should we ever be discouraged by the want of present success? Who knows what a day may bring forth? In the evening I preached at Athlone, to many officers, and an uncommon number of soldiers, who were gathered together from every part, waiting for a review. Mrs. T. desired me to lodge at her house. About twelve, I heard a huge noise. Presently the street door was broke open; next the door of Mrs. T ’s chamber ; then that of the room in which I lay. I went to the door; on which Mr. T shrunk back, walked down stairs, and wreaked his vengeance on his mother’s windows. Some honest gentlemen of the town had set him en, and filled him with wine for the purpose. Mon. July 2.--I preached in the evening, on Rev. xx. I had none to assist me, nor any respite; and I needed none. It was such a night as I have seldom known: the stout-hearted trembled on every side, particularly the troopers, late at Philip’s Town, who did once run well. One of them sunk down to the ground asa stone; others could hardly stand; and the same spirit of solemn, deep humiliation seemed to run through the whole assembly.

Wed. 4.--I preached at Aghrim. Thursday, 5.--I rode to Castlegar, and found Miss B unwillingly recovering from her fever ; having a desire rather to quit the house of earth, and go to Him whom her soul loved. Her sister now breathed the same spirit, doubt and fear . July, 1750. | REV. J. WESLEY’S JOURNAL. 493 being fled away. I preached at Ahaskra in the evening. Great part of the congregation were Papists ; some of whom, in the morning, Friday, 6, were under strong convictions. I returned to Athlone in the afternoon, and Saturday, 7, set ont for Longford. Calling at Kenagh in the way, I unexpectedly found a large congregation waiting for me ; to whom I declared Jesus Christ, our “ wisdom, righteousness, sanctification, and redemption.” About seven I preached at Longford, in the middle of the town. It rained all the time; put none regarded it. I was alittle interrupted by a poor, drunken Papist, who spoke a few drolling words. I entreated the people to let him alone; but I could not prevail. One pulled him by the ears, another by the hair, till he was dragged away, and all was quiet. A large congregation came at five, Sunday, 8 ; nor did the rain drive any of them away. The word now sunk deep. Some dropped down, and one or two were carried away. At nine I preached to a much larger congregation, and the word was sharper than ever. Four or five could not bear it, but went away. Some would have gone away, but could not; for the hand of the Lord pressed them to the earth. O fair beginning! But what will the end be?

Mon. 3.--About noon I preached at Hillfarrance, three miles from Taunton. Three or four boors would have been rude if they durst ; but the odds against them was too great. At five I preached in Bridgewater to a well-behaved company, and then rode on to Middlesey. We rode from hence to Shaftesbury, where I preached, between six and seven, to a serious and quiet congregation. We had another happy opportunity at five in the morning, when abundance of people were present. I preached, at noon, in the most riotous part of the town, just where four ways met; but none made any noise, or spoke one word, while I called “the wicked to forsake his way.” As we walked back, one or two foul-mouthed women spoke unseemly ; but none regarded, or answered them a word. Soon after I was sat down, a constable came, and said, “Sir, the mayor discharges you from preaching in this borough any more.” I replied, “ While King George gives me leave to preach, I shall not ask leave of the mayor of Shaftesbury.” Thur. 6.--I rode to Salisbury, and preached, about noon, (a strange turn of providence !) in the chapel which formerly was Mr. Hall’s. One poor woman laboured much to interrupt; but, (how it was [ know not,) with all her endeavours, she could not get out one word. At length she set a dismal, inarticulate yell, and went away in all haste. I preached at Winterburn in the evening ; the next at Reading; and, on Saturday, 8, came to London. Here I had the following account from one of our preachers :-- “John Jane was never well after walking from Epworth to Hainton.on Sept. 1750.] REV. J. WESLEY'S JOURNAL. 499

the chapel, being resolved not to disappoint the people. After preaching, I had my leg bound up by a surgeon, and made a shift to walk to the Seven Dials. It was with much difficulty that I got up into the pulpit ; but God then comforted many of our hearts. I went back in a coach to Mr. B ’s, and from thence in a chair to the Foundery ; but I was not able to preach, my sprain growing worse. I removed to Threadneedle-street ; where I spent the remainder of the week, partly in prayer, reading, and conversation, partly in writing a “ Hebrew Grammar,” and “ Lessons for Children.” Sun. 17.--I was carried to the Foundery, and preached, kneeling, (as I could not stand,) on part of the twenty-third psalm ; my heart being enlarged, and my mouth opened to declare the wonders of God’s love. Monday, 18, was the second day I had appointed for my journey ; but I was disappointed again, not being yet able to set my foot to the ground. However I preached (kneeling) on Tuesday evening and Wednesday morning. Sunday, 24.--I preached, morning and evening, at Spitalfields, where many who had been wandering from God for several years, seemed, at length, to have fresh desires of returning to him. How is it that we are so ready to despair of one another? For want of the “ love” that “ hopeth all things.” Mon. March 4.--Being tolerably able to ride, though not to walk, I set out for Bristol. I came thither on Wednesday, thoroughly tired ; though, in other respects, better than when I set out. Thur. '7.--I learned that poor Mr. Hall is now a settled Deist. Now let those triumph who separated chief friends. Surely his blood is on their head. Sat. 9.--Many of cur preachers came from various parts. My spirit was much bowed down among them, fearing some of them were perverted from the simplicity of the Gospel. But I was revived at the sight of John H » John N , and those who came with them in the evening ; knowing they held the truth as it is in Jesus, and did not hold it in unrighteousness.

Mr. B was not so wise as to take my advice. So the sufferers. applied to the court of king’s bench; and after it had cost him a large sum, he was glad to let them worship God in their own way. Sat. 17.--Calling on a gentleman in the city, whom I had not seen. for some time, I was surprised to find him thin and pale, and with ali the marks of an approaching consumption. I asked whether he did not think a journey would do him more good than a heap of medicines; and whether he would set out with my wife and me for Comwall, on Monday: to which he willingly assented. On Monday evening } preached at Reading. Mr. B overtook us on Tuesday morning, with whom we had an agreeable ride to Newbury, and thence to Andover. Leaving him there, I rode on, through heavy rain, to Salisbury and preached in the evening to an attentive congregation. Wed. 21.--We joined companies again, till Mr. B went to Shaftesbury. I overtook him there the next morning, and we rode on together to Yeovil. Here I struck off, to visit the societies in Devonshire, and Mr. B went straight forward to the Land’s End, whence he returned in perfect health. I now found more and more proofs that the poor wretch whom we had lately disowned, was continually labouring to poison our other preachers. And with some of them he did not lose his labour; the deep prejudices they then received having utterly drank up their blood and spirits ; so that we were obliged, sooner or later, to part with them also. We reached Beercrocombe in the evening, and Collumpton the next day, Friday, 23. I preached in the little meadow at the end of New-street, and observed one circumstance which I had not seen elsewhere. ‘The people did not come close to me, but stood. in a half moon, some yards off, leaving a considerable space in the midst. The very children behaved with remarkable seriousness. 1 saw but one, a girl of three or four years old, who ran about as in play, till another, not much bigger, reproved her, and constrained her to stand still. Here I rested the next day. ,

Wed. 21.--After dinner, abundance of rabble gathered near the Town Hall, having procured an engine, which they exercised on all that came in their way. So I gave them the ground, and preached at our own room in great quietness. Thur. 22.--I rode to Birmingham. A few poor wretches, I found, had occasioned fresh disturbance here. The chief was Sarah B , with whom I talked at large. Sat. 24.--She said, “I am in heaven in the spirit; but I can speak in the flesh. I am not that which appears, but that which disappears. [ always pray, and yet I never pray: for what can I pray for? I have all.” I asked, * Do not you pray for sinners?” She said, “ No; I know no sinners but one. I know but two in the world: God is one. and the devil is the other.” I asked, “ Did not Adam sin of old; and do not adulterers and murderers sin now ?”’ She replied, * No; Adam never sinned; and no man sins now: it is only the devil.” ‘ And will no man ever be damned?” ‘No man ever will.” ‘Nor the devil?” “Iam not sure; but I believe not.” ‘Do you receive the sacrament?” ‘No; I do not want it.” ‘Is the word of God your rule??? Yes; the Word made flesh; but not the letter. Iam in the Spirit.” Sun. 25.--Upon inquiry, I found these wild enthusiasts were six in all,--four men and two women. They had first run into the height of Antinomianism, and then were given up to the spirit of pride and blasphemy. We reached Bilbrook in the evening, and a little before six. on Monday, 26, Poole, near Nantwich. I was pretty much tired, but soon recovered my strength, and explained to a serious people, “I determined not to know any thing but Jesus Christ, and him crucified.” Tues. 2'7.--We rode to Chester, where we found the scene’ quite changed since I was here before. There is no talk of pulling down houses. The present mayor, being a man of courage as well as honesty, will suffer no riot of any kind, so that there is peace through all the city.

Our landlord, as he was guiding us over the Frith, very innocently asked, how much a year we got by preaching thus. ‘This gave me an opportunity of explaining to him that kind of gain which he seemed utterly a stranger to. He appeared to be quite amazed; and spake not one word, good or bad, till he took his Jeave. Presently, after he went, my mare stuck fast in a quagmire, which was in the midst of the high road. But we could well excuse this ; for the road all along, for near fifty miles after, was such as I never saw any natural road, either in England or Ireland: nay, far better, notwithstanding the continued rain, than the turnpike road between London and Canterbury. We dined at Dumfries, a clean, well built town, having two of the most elegant churches (one at each end of the town) that I have seen. We reached Thorny Hill in the evening. What miserable accounts pass current in England of the inns in Scotland! Yet here, as well as wherever we called in our whole journey, we had not only every thing we wanted, but every thing readily and in good order, and as clean as I ever desire. Tues. 17..--We set out about four, and rode over several high, but extremely pleasant, mountains, to Lead Hill; a village of miners, resembling Placey, near Newcastle. We dined at a village called Lesmahaggy, and about eight in the evening reached Glasgow. A gentleman who had overtaken us on the road, sent one with us to Mr Gillies’s house. «© April, 1753. ] REV. J. WESLEY’S JOURNAL. 551

1. In the year 1739, Mr. J. and W. D. came to Bedford. By them I ‘was convinced that I was in a state of damnation, though I was outwardly unblamable. Some of the Germans came down in 1741, and engaged, 1. ‘To draw no one from the Church. 2. To hold a meeting on Sunday nights for us that were of the Church. On these conditions I joined with them. But in the beginning of 1742, they dropped the Sunday night preaching, and required us to attend their meeting at the same hour that we used to go to church. I was much troubled at this, and wrote to Mr. John Wesley, entreating him to come down and help us. 2. When the Brethren learned this, they gave me abundance of fair words, and persuaded me to write again, and desire Mr. W. not to come. I was then made servant at the love-feast. I still received the sacrament at the Church once a year; but I regarded the Church less and Jess: and being continually taught that works signified nothing, and that we could not do them without trusting in them, I, in a while, left off all works of charity, as well as reading the Bible and private prayer. 3. Their first church was settled here in the beginning of the year 1744. On the 18th of February I was received into the congregation at London, and likewise into the Helpers’ Conference. In 1746, Achenwelder, the Chief Labourer, insisted on my putting myself out of the corporation. I was in much doubt whether it was right so to do: but he commanded, and 1 obeyed. The next year he went to London, and, at his return to Bedford, spoke to this effect:--My Brethren, we have received new orders. In London, Yorkshire, and all other places, no person is to go out of the town, without the leave of the Chief Labourer. So it must be here: observe, no one must go out of the town, no, nota mile, without leave from me.”

In the evening I met the little society, just escaped with the skin of their teeth. From the account which each of these likewise gave, it appeared clear to a demonstration: 1. That their elders usurped a more absolute authority over the conscience, than the bishop of Rome himself does: 2. That to gain and secure this, they use a continued train of guile, fraud, and falsehood of every kind: 3. That they scrape their votaries to the bone as to their worldly substance, leaving little to any, to some nothing, or less than nothing: 4. That still they are so infatuated as to believe that theirs is the only true Church upon earth. Nov. 1753. | REV. J. WESLEY'S JOURNAL. | 565 Tues 16.--I preached on St. Peter’s Green at seven in the morniug, and at five in the evening. It is amazing that any congregation should be found here, considering what stumbling blocks have been thrown in their way. Above fourteen years ago, Mr. Rogers, then curate of St. Paul’s, preached the pure Gospel with general acceptance. A great awakening began and continually increased, till the poor weathercock turned Baptist; he then preached the absolute decrees with all his might ; but in a while the wind changed again, and he turned and sunk into the German whirlpool. How many souls has this unhappy man to answer for ! Fri. 19.--I returned to London. Saturday, 20.--I found myself out of order, but believed it would go off. On Sunday, 21, I was considerably worse, but could not think of sparing myself on that day. Mon. 22.--I rose extremely sick; yet I determined, if it were possible, to keep my word, and accordingly set out soon after four for Canterbury. At Welling, I was obliged to stop; after resting an hour, I was much better; but soon after I took horse my sickness returned, and accompanied me to Brompton, near Chatham. In the evening I preached to a serious congregation, and at five in the morning. We came to Canterbury about one, when I was presently seized with the cold fit of an ague. About twelve I fell fast asleep, and waked well at seven in the morning.

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

Tues. January 1, 1754.--I returned once more to London. On Wednesday, 2, I set out in the machine, and the next afternoun came to Chippenham. Here I took a post-chaise, in which I reached Bristol about eight in the evening. Fri. 4.--I began drinking the water at the Hot Well, having a lodging at a small distance from it; and on Sunday, 6, I began writing Notes on the New Testament; a work which I should scarce ever have attempted, had I not been so ill as not to be able to travel or preach, and yet so well as to be able to read and write. Mon. 7.--I went on now in a regular method, rising at my hour, and writing from five to nine at night; except the time of riding, half an hour for each meal, and the hour between five and six in the evening. Sun. 13.--I went in a coach to Bristol, and gave a short exhortation to the society. Mon. 14.--In the evening one or two of our neighbours desired to join in our family prayers ; a few more soon made the same request, so that I had a little congregation every night. After a few nights I began to add a short exhortation, so preparing myself for a larger congregation. Sat. 19.--Mr. Bruce came with Mr. Milner, who had been for some time melancholy, even to madness ; but by proper application to his mind, as well as body, the disorder sensibly abated in a short time. Thur. 31.--My wife desiring to pay the last office to her poor dying child, set out for London, and came a few days before'‘he went home rejoicing and praising God. Sun. February 3.--I went in a chaise to Kingswood, and administered the sacrament to a small congregation. I expected Mr. M to assist ; but he slipped away and hid himself till I had done. Wed. 13.--I was sent for by one of my neighbours, dying of a consumption She seemed full of good desires: but who does not, when death stands at the door? Wed. 2'7.--My brother came down from London, and we spent several days together, in comparing the translation of the Evangelists with the original, and reading Dr. Heylyn’s “ Lectures,” and Dr. Doddridge’s * Family Expositor.”

Wed. October 2.--I walked to Old Sarum, which, in spite of common sense without house or inhabitant, still sends two members to the parliament. It is a large, round hill, encompassed with a broad ditch, which, it seems, has been of a considerable depth. At the top of it is a corn field; in the midst of which is another round hill, about two hundred yards in diameter, encompassed with a wall, and a deep ditch. Probably before the invention of cannon, this city was impregnable. Troy was; but now it is vanished away, and nothing left but “ the stones of emptiness.”’ Thur. 3.--I rode to Reading, and preached in the evening. Observing a warm man near the door, (who was once of the society,) I purposely bowed to him; but he made no return. During the first ee Tiana A ams * oP eee on é 572 REV. J. WESLEY’S JOURNAL. [Oct. 1754 prayer he stood, but sat while we sung. In the sermon his countenance changed, and in a little while he turned his face to the wall. He stood at the second hymn, and then kneeled down. As I came out he catched me by the hand, and dismissed me with a hearty blessing. Fri. 4.--I came to London. On Monday, 7, I retired to a little place near Hackney, formerly a seat of Bishop Bonner’s, (how are the times changed !) and still bearing his name. Here I was as ina college. Twice a day we joined in prayer. The rest of the day, (allowing about an hour for meals, and another for walking before dinner and supper,) [ spent quietly in my study. Sat. 12.--I administered the sacrament to R . Some years ago he found peace with God, and was freed at once, without any human means, from a distemper naturally incurable. But after three years, on his falling back into the world, it returned more violent than ever; and will probably now be cured no more but by the universal remedy,--death. ,

Sun. 20.--I explained, after the evening preaching, the rules of the society, and strongly exhorted the members to adorn their profession by all holiness of conversation. Mon. 21.--I rode to Bolton. Being now among those who were no “ strangers to the covenant of promise,” I had no need to lay the foundation again, but exhorted them to “rejoice evermore.” Their number is a little reduced since I was here before: and no wonder; while the sons of strife are on every side, some for Mr. Bennet, some for Mr. Wh The little flock, notwithstanding, hold on their way, looking straight to the prize of their high calling. Thur. 24.--We rode in less than four hours the eight miles (so called) to Newell Hay. Just as I began to preach, the sun broke out, and shone exceeding hot on the side of my head. | found, if it continued, I should not be able to speak long, and lifted up my heart to God. Ina minute or two it was covered with clouds, which continued till the service was over. Let any who please, call this chance: I call it an answer to prayer. rz. 25.--About ten I preached near Todmorden. The pecple stood, row above row, on the side of the mountain. They were rough enough in outward appearance; but their hearts were as melting wax. One can hardly conceive any thing more delightful than the vale through which we rode from hence. The river ran through the green meadows on the right. The fruitful hills and woods rose on either hand: yet here and there a rock hung over, the little holes of which put me in mind of those beautiful lines,-- Te, Domine, intonsi montes, te saxa loauentur Sunvma Deum, dum montis amat juga pendulus hircus, Saxorumque colit latebrosa cuniculus antra ! | Thee, Lord, shall the unshorn mountains, Thee shall the lofty rocks,--as long as the pendulous "goat delights in the mountain peaks, and the coney burrows in the dark holes of the rocks,--proclaim Gop !] At three in the afternoon I preached at Heptonstall, on the brow of the mountain. The rain began almost as soon as I began to speak. I prayed that, if God saw best, it might be stayed, till I had delivered his word. It was so, and then began again. But we had only a short stage to Ewood.

“Rev. AND VERY DEAR Sir,--In Mr. Booker’s letter are many palpable falsehoods. But what exasperated him so, he does not tell. It was my opposing his Arian principles: my telling him J had the same arguments to prove the Divinity of Christ, as to prove the Godhead of the Father. 1. The Father is called God, 5x; so is the Son, Isaiah ix, 6.--2. The Father is called coxm5N 3; so is the Son, Hos. i, 7.--3. The Father is called mm 3 so is the Son, Jer. xxiii, 6.--4. The Father is said to be from everlasting ; so the Son is called 33 5y:, Isa. ix, 6. Not the everlasting Father ; but the Father or Author of eternity--5. The Father is said to create all things; so is the Son, John i, and Col. ii--6. The Father is said to be almighty ; so is the Son.--7. The Father is omnipresent; so is the Son, Matt. xviii, 20.--8. The Father is omniscient; so is the Son, Rev. ii, 23.-- 9. The Father forgives sins; so does the Son, Mark ii, 5-11.--10. The Father is Judge of all; so is the Son. “But still he disputed, whether any man should pray to Christ. I gave these reasons for it:--1l. All men are bound to honour the Son, as they honour the Father : but we are to honour the Father by praying to him: therefore ve should so honour the Son. 2. God commands, ‘ Let all the angels of God worship him.’ This is done, Rev. v, 12, 13. And it is certain, praise and thanksgiving are superior rather than inferior to prayer. 3. St. Paul prayed to him, 2 Cor. xii, 8,9. 4. St. Stephen prayed to him, Acts vii, 59. (The word God is not in the original.) 5. All believers in the apostolic age prayed to him, 1 Cor. i, 2. For what is to call upon his name, but to pray to him? * When he could not answer these reasons, he called them cant, and said, ‘Much learning has made thee mad.’.. What he calls ‘ contempt,’ was confronting him with Scripture and reason, in defence of the God head of Christ. JI acknowledge I have been an opposer of Arianism ever since I knew what it was; but especially since my late illness, during

Tues. 11.--I was at a loss where to preach, the person who owned the loft refusing to let me preach there, or even in the yard below. And the commanding officer being asked for the use of the barrackyard, answered, it was not a proper place. <‘* Not,# said he, “that I have any objection to Mr. Wesley. I will hear him, if he preaches under the gallows.” It remained, to preach in the street: and by this means the congregation was more than doubled. Both the officers and soldiers gave great attention, till a poor man, special drunk, came marching down the street, attended by a Popish mob, with a club in ‘ May, 1756. | REV. J. WESLEY’S JOURNAL. 603 one hand, and a large cleaver in the other, grievously cursmg and blaspheming, and swearing he would cut off the preacher’s head. It was with difficulty that I restrained the troopers; especially them that were not of the society. When he came nearer, the mayor stepped out of the congregation, and strove, by good words, to make him quiet ; but he could not prevail: on which he went into his house, and returned with his white wand. At the same time he sent for two constables, who presently came with their staves. He charged them not to strike the man, unless he struck first; but this he did immediately, as soon as they came within his reach, and wounded one of them in the wrist. On this the other knocked him down, which he did three times before he would submit. The mayor then walked before, the constables on either hand, and conducted him to the gaol.

-- June, 1756.) REV. J. WESLEY’S JOURNAL. 607 many calls, even in dreams: and when we will not hear his call, it is often tus way to make us feel his rod by removing our darling from us. I was your darling ; and, seeing you refused the many calls of God, he is now taking me away from you, if, by any means, he may bring you to himself.” She then prayed for, and took her leave of, him. The next day when I came in, and asked, “ How do you find yourself now?” She answered, “Blessed be God, very well. I know that my Redeemer lives: he is dear to me, and I am dear to him: I know he is preparing me for himself, and I shall soon be with him.” She then prayed earnestly for entire sanctification ; till a friend coming in, she said, “‘ The Lord has brought you, and all my dear friends to my remembrance: I have not forgotten you in my prayers. You must come and pray my last prayer. When you see me near my deliverance, go all to prayer, and continue therein till my spirit is gone. Let there be no crying over me; but all of you sing praises and rejoice over me.” She never once complained of her pain; but behaved from the beginning with that patience, sweetness, and love to all, that bespoke a soul which knew herself just entering into the joy of her Lord. Thus she died the next morning, August the 20th, after crying out as in ecstacy,-- “Bold J approach the eternal throne, And claim the crown through Christ my own.”

Fri. 25.--Mr. Walsh preached at six, first in Irish, and then in English. The Papist priest had contrived to have his service just at the same hour; and his man came again and again with his bell, but not one in ten of his people would stir. At eight I preached to a far more serious congregation ; and the word seemed to sink into their hearts. We took horse about ten, and rode through the fruitful and pleasant county of Galway. After having heard so much of the barrenness of this county, I was surprised, in riding almost the whole length of it, from south-east to north-west, to find only four or five miles of rocky ground, like the west of Cornwall; all the rest exceeded most that I have seen in Ireland. We came to Galway pretty well tired, and would willingly have rested at the inn where we alighted from our horses ; but the landlord informed us he had no room; both his house and stables were full. Two regiments of soldiers passing through the town had taken up all the inns: however, we procured a private lodging, which was full as agreeable. The town is old, and not ill built, most of the houses being of stone, and several stories high. It is encompassed with an old, bad wall, and is in no posture of defence, either toward the land or toward the sea. Such is the supine negligence of both English and Irish! Five or six persons, who seemed to fear God, came to us at our lodgings. We spent a little time with them in prayer, and early in the morning set out for Castlebar. This day, likewise, 1 was agreeably surprised at the pleasantness and fruitfulness of the country. About noon two or three friends met us, and begged us to turn aside to Hollymount, a town twelve miles from Castlebar, where the minister readily consented to my preaching in the church. Many Papists as well as Protestants were there, and my heart was much enlarged toward them. Through a delightful mixture of vales and gently-rising hills, we ther rode on to Castlebar. ~ see duly, 1756. | REV. J. WESLEY’S JOURNAL. 609

Sun. 8.--We were to sail, the wind being fair ; but as we were going aboard, it turned full east. I find it of great use to be in suspense: it is an excellent means of breaking our will. May we be ready either to stay longer on this shore or to launch into eternity! On Tuesday evening I preached my farewell sermon. Mr. Walsh did the same in the morning. We then walked to the quay: but it was still a doub* whether we’ were to sail orno; Sir T. P. having sent word to the captain of the packet, that if the wind was fair, he would go over; and it being his custom (hominis magnificentiam !) [the pomp of the man! ] to keep the whole ship to himself. But the wind coming to the east, he would not go: so about noon we went on board. In two or three Aug. 1756. | REV. J. WESLEY’S JOURNAL. 615 hours we reached the mouth of the harbour. It then fell calm. We had five cabin passengers, beside Mr. Walsh, Haughton, Morgan, and me. They were all civil and tolerably serious: the sailors likewise behaved uncommonly well. Thur. 12.--About eight we began singing on the quarter-deck ; which soon drew all our fellow passengers, as well as the captain, with the greatest part of his men. I afterward gave an exhortation. We then spent some time in prayer. They all kneeled down with us: nor did their seriousness wear off all the day. About nine we landed at Tlolyhead, after a pleasant passage of twenty-three hours.

Fri. 12.--I read over Leusden’s “ Dissertation in Defence of the Hebrew Points,” and was fully convinced, there is at least as much to be said on this as on the other side of the question. But how is it that men are so positive on both sides, while demonstration is to be had on neither? Certainly to be peremptory and dogmatical can never be so inexcusable as in a point so doubtful as this. Mon 22.--I read with the preachers this week the Glasgow “‘ Abridgment of Mr. Hutchinson’s Works ;” wherein the abridgers have expressed, with surprising exactness, not only his sense, but his very spirit: but, in truth, I cannot admire either; nay, I admire his hypethesis less and less, as I see the whole is unsupported by Scripture: very ingenious, but quite precarious. Wed. December 1.--One or two remarkable letters were put inte my hands: part of the first ran thus :--

Tues. 28.--I returned to Newcastle, hoarse and weak. But who can be spent in a better cause? Thu. 30.--I read Mr. Baxter’s account of his own * Life and Times.” It seems to be the most impartial account of those times which has yet ever appeared. And none that I have seen so accurately points out the real springs of those public calamities. ' Sun. July 3.--The high wind obliged me to stand on the western side of Gateshead. By this means the sun was just in my face. But it was not long before the clouds covered it. As I began speaking in the afternoon, near Pandon Gate, the rain began, scattered the careless * 636 REV. J. WESLEY’S JOURNAL. [July, 1757. hearers, and ceased. An earnest, attentive multitude remained, to whom I explained part of the Second lesson for the day, concerning the “ joy” which is “ in heaven, over one sinner that repenteth.” Mon. 4.--I took my leave of Newcastle, and about noon preached at Durham, in a pleasant meadow, near the river’s side. The congregation was large, and wild enough; yet, in a short time, they were deeply attentive. Only three or four gentlemen put me in mind of the honest man at London, who was so gay and unconcerned while Dr. Sherlock was preaching concerning the day of judgment: one asked, «* Do you not hear what the Doctor says?” He answered, “ Yes ; but I am not of this parish!” Toward the close I was constrained to mention the gross ignorance I had observed in the rich and genteel people throughout the nation. On this they drew near, and showed as serious an attention as if they had been poor colliers. We took horse at two. The clouds and wind in our face kept us cool till we came to Hartlepool. Mr. Romaine has been an instrument of awakening several here; but for want of help they soon slept again. I preached in the main street to near all the town; and they behaved with seriousness.

“They hastened to put what was left of him into the coffin, leaving some to watch by it. But after it was nailed up, a noise of burning and crackling was heard therein. None was permitted to look into it, till it was carried to Abchester church yard. It was buried near the steeple. As soon as it was brought to the grave, the steeple was observed to shake. The people hastened away; and it was well they did, for presently part of the steeple fell: so that had they stayed two minutes longer, they must have been crushed in pieces. All these circumstances were related to me and my wife by those who were eye and ear witnesses.” I preached in a ground adjoining to the house. Toward the conclusion of my sermon, the person with whom I lodged was much offended at one who sunk down and cried aloud for mercy. Herself dropped down next, and cried as loud as she; so did several others quickly after. When prayer was made for them, one was presently filled with peace and joy in believing. In the morning I left the rest refusing to be comforted, till Christ should be revealed in their hearts. Wed. 20.--I preached at Ferry in my way, and in Epworth market place about seven. The rain began just as I began speaking. But God aeard the prayer, and it was stayed. Sat. 23.--I preached at Westwood side, where the breach of fifteen years is now healed: all the wanderers being returned to the fold, with him who led them astray. Sun. 24.--As we rode over Haxey Car toward Misterton, one was relating a surprising thing that happened lately :--** A woman, of Stockwith told her sister who lived with her, ‘I do not think to go to market to-day, for I dreamed that I was drowned in riding across one of the ¢ July, 1757. ] REV. J. WESLEY’S JOURNAL. 639 drains on Haxey Car.’ But she was soon laughed out of it, and went. She rode over the Car with many ‘other market folks, and in crossing one of the drains, where the water was scarce a yard deep, slipped off her horse. Several looked on, but none once thought of pulling her out till she was past recovery.”

I afterward understood that he was the minister and the mayor of Grampound. Soon after two constables came, and said, “ Sir, the mayor says you shall not preach within his borough.” I answered, “ The mayor has no authority to hinder me. But it is a point not worth contesting.”” So I went about a musket shot further, and left the borough to Mr. Mayor’s disposal. A large congregation was at St. Ewe in the evening, many of whom were in Mr. Walker’s societies. Some of them came from St. Columb, twelve miles off. And they did not come in vain. The flame of love ran from heart to heart; and scarce any remained unmoved. Thur. 22.--I rode to Mevagissey, which lies on the south sea, just opposite to Port Isaac on the north. When I was here last, we had no place in the town: I could only preach about half a mile from it. But things are altered now: I preached just over the town, to almost all the inhabitants ; and all were still as night. The next evening a drunken man made some noise behind me. But after a few words were spoken to him, he quietly listened to the rest of the discourse. On the south side of the town, there is an extremely fine walk, broad and smooth, over the top of high rocks, from whence is a view of the main sea at a vast distance below, and all the coast, east and west. Sat. 24.--At half-hour after twelve, I preached once more, and took my leave of them. All the time I stayed, the wind blew from the sea, so that no boat could stir out. By this means all the fishermen (who are the chief part of the town) had opportunity of hearing. At six I preached at St. Austle, a neat little town on the side of a fruitful hill.

Tues. 18.--I preached to a very different congregation at Bradford, well dressed, and well bred: and yet of the very same spirit, hungering and thirsting after righteousness. Wed. 19.--After preaching at Freshford, I rode on to Kingswood. Fri. 21.--Being at dinner, in a moment I felt as if a small bone had stuck in the palate of my mouth. Nothing was to be seen; but the 646 REY. J. WESLEY’S JOURNAL. [ Nov. 1757. swelling and inflammation increased till toward evening, (notwithstanding all means that could be used,) and then spread to both the tonsils. In the morning I was rather worse than better, till about half an hour after eight. Then, as the disorder came in a moment, it went in a moment, and I was as well as ever. Mon. 24.--I preached about noon at Bath, and in the evening at Escot, near Lavington.

How he got over to the leads none can’ tell: but he did so, and quickly broke through the roof, on which a vent being made, the smoke and flame issued out as from a furnace: those who were at the foot of the stairs with water, being able to go no further, then went through the smoke to the door of the leads, and poured it down through the tiling. By this means the fire was quickly quenched, having only consumed a part of the partition, with a box of clothes, and a little damaged the roof, and the floor beneath. It is amazing that so little hurt was done; for the fire, which began in the middle of the long rooni, (none can imagine how; for no person had been there for several hours before,) was so violent, that it broke every pane of giass but two, in the window, both at the east and west end. What was more amazing still, was, that it did not hurt either the beds, (which, when James Burges came in, seemed all covered with flame,) nor the deal partitions on the other side of the room, though it beat against them for a considerable time. What can we say to these things, but that God had fixed the bounds which it could not pass ¢ We observed Friday, the 28th, as a solemn fast: and from this time the work of God revived in Bristol. We were indeed brought very low. A society of nine hundred members was shrunk to little more than half the number. But God now began to turn our captivity, and put a new song in our mouth. Thur. November 3.--I preached in the new preaching house at Pill. Dec. 1757. ] REV. J. WESLEY’S JOURNAL. 647 How is the face of things changed here! Such a sink of sin was scarce to be found: and now how many are rejoicing in God their Saviour! Mon. ’7.--Leaving the flame just kindling in Bristol, I rode to Newbury; and on Tuesday to London. I found the same fire kindled here also, and increasing more and more.

Acts 2:41 Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 The word pronounc’d, the gospel-word, The crowd with various hearts receiv’d: In many a soul the Saviour stir’d, Three thousand yielded, and believ’d. 2 These by th’ apostles’ counsels led, With them in mighty pray’rs combin’d, Broke the commemorative bread, Nor from the fellowship declin’d. 3 God from above, with ready grace And deeds of wonder, guards his flock, Trembles the world before their face, By Jesus crush’d, their Conqu’ring Rock. 4 The happy band whom Christ redeems, One only will, one judgment know: None this contentious earth esteems, Distinctions, or delights below. 54Changed to “Him we taste; but wait to know” in 4th edn. (1743) and 5th edn. (1756); read “Him by faith we taste below” in HLS (1745). 55Changed to “Mightier happiness below” in 4th edn. (1743) and 5th edn. (1756). 56Line changed to “When his utmost grace we prove” in HLS (1745). 57Line changed to “Rise to heaven by perfect love” in HLS (1745). 5 The men of worldly wealth possest Their selfish happiness remove, Sell, and divide it to the rest, And buy the blessedness of love. 6 Thus in the presence of their God, Jesus their life, and heav’n their care, With single heart they took their food Heighten’d by Eucharist and pray’r. 7 God in their ev’ry work was prais’d: The people bless’d the law benign: Daily the church, his arm had rais’d, Receiv’d the sons of mercy in.

Grace Before Meat (Part II) Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Parent of good, whose plenteous grace O’er all thy creatures flows, Humbly we ask thy pow’r to bless The food thy love bestows. 2 Thy love provides the sober feast: A second gift impart, Give us with joy our food to taste And with a single heart. 3 Let it for thee new life afford, For thee our strength repair, Blest by thine all-sustaining word, And sanctify’d by prayer. 4 Thee let us taste; nor toil below For perishable meat: The manna of thy love bestow, Give us thy flesh to eat. 77Charles included this hymn in a later manuscript selection for family use: MS Family, 13-14. 5 Life of the world, our souls to feed Thyself descend from high! Grant us of thee the living bread To eat, and never die!

Grace After Meat (Part II) Source: Hymns and Sacred Poems (1739), Part II Author: Charles Wesley (attributed) --- 1 Blest be the God, whose tender care Prevents his children’s cry, Whose pity providently near Doth all our wants supply. 2 Blest be the God, whose bounty’s79 store These chearing gifts imparts; Who veils in bread, the secret power That feeds and glads our hearts. 3 Fountain of blessings, source of good, To thee this strength we owe, Thou art the virtue of our food, Life of our life below. 4 When shall our souls regain the skies? Thy heav’nly sweetness prove? Fulness of joys shall there arise,80 And all our food be81 love. 79“Bounty’s” changed to “bounteous” in 4th edn. (1743) and 5th edn. (1756). 80Changed to “Where joys in all their fullness rise” in 3rd edn. (1739) and following. 81“Be” changed to “is” in 3rd edn. (1739) and following.

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

19 Ho! Every one that thirsteth come! Chuse life; obey the word; Open your hearts to make him room, And banquet with your Lord.

29 Stir up thy strength, and help us, Lord, The preachers multiply, Send forth thy light, and give the word, And let the shadows fly.

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.

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.

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.

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.

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.

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.

The Means of Grace Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- My Saviour, how shall I proclaim How pay the mighty debt I owe? Let all I have, and all I am Ceaseless to all thy glory shew. Too much to thee I cannot give, Too much I cannot do for thee: Let all thy love, and all thy grief Grav’n on my heart for ever be! The meek, the still, the lowly mind O may I learn from thee, my God: And love with softest pity join’d For those that trample on thy blood. Still let thy tears, thy groans, thy sighs O’erflow my eyes, and heave my breast, Till loose from flesh, and earth I rise, And ever in thy bosom rest. The Means of Grace.19 Long have I seem’d to serve thee, Lord, With unavailing pain; Fasted, and pray’d, and read thy word, And heard it preach’d, in vain. 19This was published first as a separate poem by Charles Wesley in April 1740-- Means of Grace (1740). Oft did I with th’ assembly join, And near thine altar drew; A form of godliness was mine, The pow’r I never knew. To please thee thus (at last I see) In vain I hoped, and strove: For what are outward things to thee, Unless they spring from love? I see the perfect law requires Truth in the inward parts, Our full consent, our whole desires, Our undivided hearts. But I of means have made my boast, Of means an idol made, The spirit in the letter lost, The substance in the shade. I rested in the outward law, Nor knew its deep design; The length and breadth I never saw, And heighth of love divine. Where am I now, or what my hope? What can my weakness do? JESU! To thee my soul looks up, ’Tis thou must make it new. Thine is the work, and thine alone-- But shall I idly stand? Shall I the written rule disown, And slight my God’s command? Wildly shall I from thine turn back, A better path to find; Thy holy ordinance forsake, And cast thy words behind? Forbid it, gracious Lord, that I Should ever learn thee so! No--let me with thy word comply, If I thy love would know. Suffice for me, that thou, my Lord, Hast bid me fast, and pray: Thy will be done, thy name ador’d; ’Tis only mine t’ obey. Thou bid’st me search the sacred leaves, And taste the hallow’d bread: The kind commands my soul receives, And longs on thee to feed. Still for thy loving kindness, Lord, I in thy temple wait, I look to find thee in thy word, Or at thy table meet. Here, in thine own appointed ways, I wait to learn thy will: Silent I stand before thy face, And hear thee say, “Be still!” “Be still--and know that I am GOD!” ’Tis all I live to know, To feel the virtue of thy blood, And spread its praise below. I wait my vigour to renew, Thine image to retrieve, The veil of outward things pass thro’, And gasp in thee to live. I work; and own the labour vain: And thus from works I cease: I strive and see my fruitless pain, Till God create my peace. Fruitless, till thou thyself impart, Must all my efforts prove: They cannot change a sinful heart, They cannot purchase love. I do the thing thy laws enjoin, And then the strife give o’er: To thee I then the whole resign: I trust in means no more.

After a Journey Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- Thou callest me to seek thy face-- ’Tis all I wish to seek, T’ attend the whispers of thy grace, And hear thee inly speak. Let this my every hour employ, Till I thy glory see, Enter into my Master’s joy, And find my heaven in thee. After a Journey. Thou, Lord, hast blest my going out, O bless my coming in, Compass my weakness round about, And keep me safe from sin. Still hide me in thy secret place, Thy tabernacle spread, Shelter me with preserving grace, And guard my naked head. To thee for refuge may I run, From sin’s alluring snare, Ready its first approach to shun, And watching unto prayer.

The Communion of Saints. Part III. John 17:20, etc. Source: Hymns and Sacred Poems (1740), Part I Author: Charles Wesley (attributed) --- The Communion of Saints. Part III. John xvii. 20, &c. Christ, our head, gone up on high, Be thou in thy Spirit nigh, Advocate with God, give ear To thine own effectual prayer: Hear the sounds thou once didst breathe In thy days of flesh beneath, Now, O Jesu, let them be Strongly eccho’d back to thee. We, O Christ, have thee receiv’d, We the gospel-word believ’d, Justly then we claim a share In thine everlasting prayer. One the Father is with thee; Knit us in like unity; Make us, O uniting Son, One as thou and he are one. If thy love to us hath given All the glory81 of his heaven, (From eternity thine own, Glory here in grace begun) 81Charles Wesley changes “glory” to “glories” in All in All (1761).

Before Their Going to Work Source: Collection of Psalms and Hymns (1741) Author: Charles Wesley (attributed) --- Let us go forth, ’tis God commands; Let us make haste away, Offer to Christ our hearts and hands; We work for Christ to day. When he vouchsafes our hands to use, It makes the labour sweet; If any now to work refuse, Let not the sluggard eat. Who would not do what God ordains, And promises to bless? Who would not ’scape the toils and pains Of sinful idleness? In vain to Christ the slothful pray; We have not learn’d him so; No--for he calls himself the way, And work’d himself below. Then let us in his footsteps tread, And gladly act our part, On earth employ our hands and head, But give him all our heart.

To his Mother Date: CH. CH., OXON, September 23, 1723. Source: The Letters of John Wesley (1723) Author: John Wesley --- DEAR MOTHER, --I suppose my brother [Samuel Wesley. See next letter.] told you that Mr. Wigan [Wesley's first tutor (see Bliss's Reliquiae Hearnianae, if. 239, 279; iii. 83, 94). Thomas Hearne, of the Bodleinn Library, refers to George Wigan four times, and says ‘he was formerly Dr. Friend’s scholar.’ In 1725 (see letter of Nov. 22), when Dr. Gastrell was buried in Christ Church Cathedral, ‘Mr. George Wigan spoke the speech.’ In 1732 Hearne writes: ‘Mr. George Wigan was some time since student of Christ Church, where he was a great and a very good tutor. Leaving that place, he became Principal of New Inn Hall upon the death of Dr. Brabant; but, what hath been much wondered at, he hath not had so much as one gownsman entered at it ever since he had it, but shutting up the gate altogether he wholly lives in the country, whereas ’twas expected that he being a disciplinarian, and a sober, studious, and learned man, would have made it flourish in a most remarkable manner. He hath been a great while, as I hear, about a work concerning the types of Scripture, he being well versed in Hebrew. I hear he hath, since he hath been in the country, got considerable knowledge in the British language.’ On the suggestion that Wigan should be made Dean of Westminster, see Hearne's characteristic entry of March 8, I733. There are numerous contributions of G. Wigan to the Carmina Quadragesimalia, or Lent Verses, vol. i. 1723, Oxon (Wordsworth), and Hearne notes his work on the Septuagint according to the Alexandrian MS., or rather his completion of Dr. Grabe's work thereon. Mr. Wigan the tutor must not be confounded with the Mr. Wogan to whom Wesley wrote from Savannah: see heading to letter of March 28, 1737.] had resigned his pupils and was retired into the country to one of his livings. I was lately with Mr. Sherman, [ The Rev. Henry Sherman showed much kindness to the brothers. See Journal, i. 56, 62; Diary, if. 98, 99, 120; and letter of Dec. 18, 1724.] who is now my tutor, and who, asking me what Mr.

I suppose you have seen the famous Dr. Cheyne's Book of Health and Long Life, [George Cheyne (1671-1743), M.D. (Edin.), F.R.S. A sixth edition of his Essay of Health and Long Life was published by G. Strahan in 1725. Cheyne was a pioneer of some of the modern theories of dietetics and hygiene. 'This book of Cheyne's produced even sects in the dietetic philosophy,' said Dr. Arbuthnot in his Preface to his On Aliments, 1731. On March 12, 1742, Wesley read part of Cheyne's Natural Method of Curing Diseases, ‘one of the most ingenious books which I ever saw. But what epicure will ever regard it for "the man talks against good eating and drinking" ! ' There are references to it in Boswell's Life of Johnson. It influenced Wesley throughout his career. Cheyne's earlier book on The English Malady, or a Treatise on Nervous Diseases, 1733, has its bearing on some of the psychological as well as the physiological questions raised in recent years and on some curious phenomena of Wesley's century. See Journal, v. 373; and letter of June 11, 1747, sect. 14, to Bishop Gibson.] which is, as he says he expected, very much cried down by the physicians, though he says they need not be afraid of his weak endeavors while the world, the flesh, and the devil are on the other side of the question. He refers almost everything to temperance and exercise, and supports most things he says with physical reasons. He entirely condemns eating anything salt or high-seasoned, as also pork, fish, and stall-fed cattle; and recommends for drink two pints of water and one of wine in twenty-four hours, with eight ounces of animal and twelve of vegetable food in the same time. I shall trouble you no more about him here, since you may have probably seen the book itself, which is chiefly directed to studious and sedentary persons.

The substance of it was this. It was told to the Bishop that a lad in his diocese frequently bragged that he was carried up into the air by invisible hands; who immediately sent for him to find out the truth. The lad in private, though not without menacing, confessed that he was often carried into the air, by he knew not whom, to a fine palace; where he was made to sit down at table with a great many people, who feasted and made merry; but that he was afraid they would be angry with him for telling it. The Bishop endeavored by many arguments to dissuade him from spreading such stories, which he told him could not be true, and were at best but the effects of a troubled fancy. But the boy persisted in it, and told his lordship that if he would have a little patience he would presently be convinced of the truth of his relation; for by certain symptoms which he said always preceded his transportation, he was sure it was not far off. This was presently confirmed in the Bishop's presence, the boy being hoisted away out of the window, to his no small amazement. The next day about the same time the boy was let down into the same room, but so bruised and dispirited that it was an hard matter to get a word from him. After some time and repeated threats and promises, he told the Bishop that he was carried to the place he had before spoken of, but that instead of sitting down, as he used to do' with the company, one or two were set apart to beat him, while the rest were making merry. His lordship now believed it was something more than a jest, being convinced that it was the devil, who for some unknown reasons was permitted to exert an extraordinary power over this lad. He nevertheless proceeded to comfort and pray by him; yet even while he was praying the boy was once more taken from him, nor was he restored again till some hours into the same chamber.

Another of his tenets, which is indeed a natural consequence of this, is that all mirth is vain and useless, if not sinful. But why, then, does the Psalmist so often exhort us to rejoice in the Lord and tell us that it becomes the just to be joyful I think one could hardly desire a more express text than that in the 68th Psalm, ' Let the righteous rejoice and be glad in the Lord. Let them also be merry and joyful.' And he seems to carry the matter as much too far on the other side afterwards, where he asserts that nothing is an affliction to a good man, and that he ought to thank God even for sending him misery. This, in my opinion, is contrary to God's design in afflicting us; for though He chasteneth those whom He loveth, yet it is in order to humble them: and surely the method Job took in his adversity was very different from this, and yet in all that he sinned not. I hope when you are at leisure you will give me your thoughts on that subject, and set me right if I am mistaken [See next letter.] Pray give my service to any that ask after me, and my love to my sisters, especially my sister Emly. I suppose my brothers are gone.--I am Your dutiful Son.

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

The spotless marble of her breast. In vain I strive to break my chain; In vain I heave with anxious sighs: Her pleasing coyness feeds my pain And keeps the conquests of her eyes. Impetuous tides of joy and pain By turns my lab'ring bosom tear; The Queen of Love, with all her train Of hopes and fears, inhabits there. No more the wand'ring Scythian's might From softer themes my lyre shall move; No more the Parthian's wily flight: My lyre shall sing of naught but Love. Haste, grassy altars let us rear; Haste, wreaths of fragrant myrtle twine; With Arab sweets perfume the air, And crown the whole with gen'rous wine. While we the sacred rites prepare, The cruel Queen of fierce desires Will pierce, propitious to my prayer, The obdurate maid with equal fires. Integrity needs no defense; The man who trusts to Innocence, Nor wants the darts Numidians throw, Nor arrows of the Parthian bow. Secure o'er Libya's sandy seas Or hoary Caucasus he strays; O'er regions scarcely known to Fame, Washed by Hydaspes' fabled stream. While void of cares, of naught afraid, Late in the Sabine woods I strayed; On Sylvia's lips, while pleased I sung, How Love and soft Persuasion hung ! A ravenous wolf, intent on food, Rushed from the covert of the wood; Yet dared not violate the grove Secured by Innocence and Love: Nor Mauritania's sultry plain So large a savage does contain; Nor e'er so huge a monster treads Warlike Apulia's beechen shades. Place me where no revolving sun Does e'er h.is radiant circle run, Where clouds and damps alone appear And poison the unwholesome year: Place me in that effulgent day Beneath the sun's directer ray; No change from its fixed place shall move The basis of my lasting love. In imitation of' Quis desiderio sit pugor.' [Horace's Odes, I. xxiv.] What shame shall stop our flowing tears What end shall our just sorrows know Since Fate, relentless to our prayers, Has given the long destructive blow! Ye Muses, strike the sounding string, In plaintive strains his loss deplore, And teach an artless voice to sing The great, the bounteous, now no more For him the Wise and Good shall mourn, While late records his fame declare; And, oft as rolling years return, Shall pay his tomb a grateful tear. Ah I what avail their plaints to thee

To his Brother Samuel Date: LINCOLN COLLEGE, December 5, 1726, Source: The Letters of John Wesley (1726) Author: John Wesley --- 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 We are doubtless to love good men more than others; but to have inserted it where I was only to prove that we were to love them, and not how much, would not, I think, have been to my purpose. Where our Savior exerts His authority against His opposers, I cannot think it safe for me to follow Him. I would much sooner in those cases act by His precepts than 'example: the one was certainly designed for me, the other possibly was not. The Author had power to dispense with His own laws, and wisdom to know when it was necessary: I have neither. No one would blame a man for using such sharpness of speech as St. Stephen does; especially in a prayer made in the article of death, with the same intention as his.

III. What you understand as spoken of rulers, I expressly say of private men: ' As well every ruler as every private man must act in a legal way; and the latter might with equal reason apply the civil sword himself as use violent means' (by which I here mean reviling, studiously and unnecessarily defaming, or handing about ill stories of wicked men) 'to preserve the Church.' 1. I believe it to be more especially the duty of governors to try to amend scandalous offenders. 2. That flagrant immorality is a sufficient reason to shun any one. 3. That to the weak and private Christian it is an unanswerable reason for so doing. 4. That in many cases a private Christian, in some a clergyman, is not obliged to admonish more than once. But this being allowed, still the main argument stands, that the Scripture nowhere authorizes a private person to do more than to shun an heretic, or (which I expressly mention) an obstinate offender. I had not the least thought of any retrospect in them, neither when I wrote or spoke those words, 'If Providence has pointed you out, &c.' My mother's reason for my cutting off my hair is because she fancies it prejudices my health. As to my looks, it would doubtless mend my complexion to have it off, by letting me get a little more color, and perhaps it might contribute to my making a more genteel appearance. But these, till ill health is added to them, I cannot persuade myself to be sufficient grounds for losing two or three pounds a year: I am ill enough able to spare them. [See letter of Nov. 17 1731.]

The next day (29) I went to Epworth, and returned from thence on Thursday (September 1). In the evening my brother desired me to take a walk, and told me what I have above recited. We supped, and walked about a quarter of an hour in the garden; from whence I ran in to find my father. I met him by himself in the hall, and told him, not without tears, that I learned from my brother I had offended him, both by speaking often in contradiction to him and by not offering myself to write for him, but, I now promised to do whatever he pleased. He kissed me, and I believe cried too; told me he always believed I was good at bottom (those were his words), and would employ me the next day. The next day I began transcribing some papers for him; and find, by my diary, I employed the same way part of every day, from the 2nd to the 12th inclusive; only excepting Sunday the 11th, in which all the spare time I had was employed in writing what I remembered of my father's sermon. On Thursday of the following week I dined at my sister Lambert's, and was her son's godfather, and was detained there by fresh company coming in till evening; on Friday my father, brother, and I walked over to dinner to Mr. Hoole's; on Saturday morning came over Mr. Harper of Epworth and Mr. Pennington, to take leave of my brother and me. In the rest of the week I wrote and transcribed a sermon against Rash Judging, which with my father's leave I preached on Sunday. On Monday the 19th we set out for Oxon. Neither did my father, while I was with him, speak one word to me of that sermon he complains of; nor did it appear, unless by that one word to my brother, that he had then taken offence at all. If he had, he would surely have used some means 'to have satisfaction made where the offence was given,' and not have' suffered me again to occupy that place I had once abused'; especially till I had 'faithfully promised to forbear all such matter of contention in the church,' which I was not likely to do till I was apprised of my fault.

My sister Lambert behaved herself unexceptionally while we were in the country. That she had lately altered her conduct, which indeed is highly improbable, I did not hear till now. I very heartily desire (though I see not how it can be effected, unless you will take my word till my actions disprove it) that you should entertain a just opinion, as of the morals in general, so in particular of the gratitude of Your loving Brother.

1725 she married the Rev. John Capon, or Chapone, who had a school there. Aspasia and Selima answered, as godmothers, for their daughter. See letter of June 17.] but I have heard she is well. My sister and I answered for her dear little girl, but she is in the hands of a person more capable of instructing her. I suppose you have heard from my sister by this time. If not, I must excuse her, because she is at present very much taken with some business in order to a little ramble she goes upon this summer. We were prodigiously obliged to you for the book you favored us with. The greatest objection I had to London was that I had no time to read it. My sister and I almost quarreled about it when I came away. But she promised to send it me when she had read it. There are some words puzzle us, not understanding shorthand. [See Mrs. Pendarves' letter of April 4.] We must beg of you to explain them; for we cannot consent to lose one word. I am often angry with some of our neighbors, who, impertinently civil, take up more of my time than I am willing to bestow upon them. I am now guilty of the same fault, and write on without considering how many useful good things I may prevent your doing. I will make no excuses, because I hope you look upon my errors as a friend. Show me you are so by telling me as freely of them as I assure Cyrus and Araspes that I am Your most faithful friend and humble servant. My mother's best wishes attend the good brothers.

To his Father Date: June 11, 1731. Source: The Letters of John Wesley (1731) Author: John Wesley --- Our walk was not so pleasant to Oxford as from it, though in one respect it was more useful; for it let us see that four- or five-and-twenty miles is an easy and safe day's journey in hot weather as well as cold. We have made another discovery too, which may be of some service: that it is easy to read as we walk ten or twelve miles; and that it neither makes us faint, nor gives us any other symptom of weariness, more than the mere walking without reading at all. Since our return our little company that used to meet us on a Sunday evening is shrunk into almost none at all. Mr. Morgan is sick at Holt; Mr. Boyce is at his father's house at Barton; Mr. Kirkham must very shortly leave Oxford, to be his uncle's curate; and a young gentleman of Christ Church, who used to make a fourth, either afraid or ashamed, or both, is returned to the ways of the world, and studiously shuns our company. [They got back to Oxford on May 12. See letter of June 26, 1734.] However, the poor at the Castle have still the gospel preached to them, and some of their temporal wants supplied, our little fund-rather increasing than diminishing. Nor have we yet been forced to discharge any of the children which Mr. Morgan left to our care: though I wish they too do not find the want of him; I am sure some of their parents will.

To his Mother Date: June 11, 1731. Source: The Letters of John Wesley (1731) Author: John Wesley --- The motion and sun together, in our last hundred-and-fifty miles' walk, so thoroughly carried off ail our superfluous humors, that we continue perfectly in health, though it is here a very sickly season. And Mr. Kirkham [When at Stanton on May 22.] assures us, on the word of a priest and a physician, that if we will but take the same medicine once or twice a year we shall never need any other to keep us from the gout. When we were with him, we touched two or three times upon a nice subject, but did not come to any full conclusion. The point debated was, What is the meaning of being ' righteous over much,' or by the more common phrase of being 'too strict in religion' and what danger there was of any of us falling into that extreme [See letter of July 19.] All the ways of being too righteous or too strict which we could think of were these: either the carrying some one particular virtue to so great an height as to make it clash with some others; or the laying too much stress on the instituted' means of grace, to the neglect of the weightier matters of the law; or the multiplying prudential means upon ourselves so far, and binding ourselves to the observance of them so strictly, as to obstruct the end we aimed at by them, either by hindering our advance in heavenly affections in general or by retarding our progress in some particular virtue. Our opponents seemed to think my brother and I in some danger of being too strict in this last sense of laying burdens on ourselves too heavy to be borne, and consequently too heavy to be of any use to us.

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 have a good hope that you will continue to disdain all the vanities that surround you, and that those choicest instruments of mischief, 'they that do no harm,' will never be able to undermine your resolution; because you take the true method of defense, the not standing barely on the defensive. Oh may you ever retain this just sense of our state: may you ever remember that we are to resist, not to stand still; that they who would overcome are not barely to repel, but likewise to retort the darts of the enemy; that to be innocent we are to be active, to avoid evil we must do good, and if it be possible in that very particular wherein we are solicited to evil. Hath the fool said aloud, ' There is no God' so much the rather let us prove there is one. Is His Son degraded into an equality with the sons of men the more zealously let us assert His equality with God. Do any blaspheme His Word that is our time to show that not otherwise under heaven can we obtain salvation. Who, indeed, is sufficient to prove these things against an artful, practiced unbeliever If even your address be not sufficient of itself, yet He is with you who is sufficient for all things, who hath often strengthened the weak for this very thing, 'to still the enemy and the 'self-avenger.' 'Tis a great instance of His never failing them that seek Him that the lady you mention has such a friend as Aspasia. Afflicted as she is, I can scarce call her unhappy; nay, I am almost tempted to envy her. Too tender a conscience is a glorious excess! Scarce has any one fallen by fearing to fall. Yet it is an excess; and I wish it be in my power to contribute toward the removing it. Two things she seems to complain of most, inattention in prayer and uneasiness before the sacrament. The latter probably is owing in good part to the former, which therefore appears to require consideration most.

As to this I would ask first: 'Can you help it If not, do you think God is good If He be, He can't be displeased at what you can't avoid. That would be to be angry at Himself, since 'tis His will, not yours, that you are not more attentive.' Next I would ask: 'Do you expect while upon earth to be "as the angels of God in heaven" If not, you must expect to have a share in that infirmity which no one quite shakes off till he leaves earth behind him.' As to shaking it off in some degree, if she thinks that worth while, and is resolved to use any probable means of doing it, I could propose one or two that seldom fail to be of service to those that regularly use them: ' Are you inattentive in prayer pray oftener. Do you address to God twice a day already then do so three times. Do you find yourself very uneasy before the sacrament, though you receive it every month your next resolution, with God's leave, should be to receive it every week.' Your friend's case appears to be this: God, seeing the earnestness of heart with which she chooses virtue, sees that she is a fit object for a large measure of His blessed Spirit. As a preparative for this, He sends this pain {whether the immediate cause of it be in her body or mind) to cleanse her from all remaining sinful affections and to balance all those temptations that might prevent her pressing forward to that degree of holiness which becomes them whom God thus delights to honor. If so, it will continue with her till it has had its perfect work.

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 his Brother Samuel Date: LINCOLN COLEGE, November 17, 1731. Source: The Letters of John Wesley (1731) Author: John Wesley --- DEAR BROTHER,--Considering the other changes that I remember in myself, I shall not at all wonder if the time comes when we differ as little in our conclusions as we do now in our premises. In most we seem to agree already; especially as to rising, not keeping much company, and sitting by a fire, which I always do, if any one in the room does, whether at home or abroad. But these are the very things about which others will never agree with me. Had I given up these, or but one of them rising early, [See letter of March 19, 1727.] which implies going to bed early (though I never am sleepy now), and keeping so little company--not one man in ten of those that are offended at me, as it is, would ever open their mouth against any of the other particulars. For the sake of these, those are mentioned: the root of the matter lies here. Would I but employ a third of my money, and about half my time, as other folks do, smaller matters would be easily overlooked. But I think nil tanti est. ['Nothing is worth such a sacrifice as this.'] As to my hair, I am much more sure that what this enables me to do is according to the Scripture than I am that the length of it is contrary to it. [See letter of Dec. 5, 1726.]

To his Mother Date: LINCOLN COLLEGE, February 28, 1732. Source: The Letters of John Wesley (1732) Author: John Wesley --- DEAR MOTHER,--In the week after Easter I hope to find you a little better recovered, else our visit will give us small entertainment. Were it not that we desire to have as much as we can of yours and my father's company while we are yet alive together, we should scarce be induced to go an hundred and twenty miles to see Epworth steeple. One consideration is enough to make me assent to his and your judgment concerning the Holy Sacrament; which is, that we cannot allow Christ's human nature to be present in it, without allowing either con- or trans-substantiation. But that His divinity is so united to us then, as He never is but to worthy receivers, I firmly believe, though the manner of that union is utterly a mystery to me. That none but worthy receivers should find this effect is not strange to me, when I observe how small effect many means of improvement have upon an unprepared mind. Mr. Morgan and my brother were affected, as they ought, by the observations you made on that glorious subject; but though my understanding approved what was excellent, yet my heart did not feel it. Why was this, but because it was pre-engaged by those affections with which wisdom will not dwell because the animal mind cannot relish those truths which are spiritually discerned Yet I have those writings which the Good Spirit gave to that end! I have many of those which He hath since assisted His servants to give us; I have retirement to apply these to my own soul daily; I have means both of public and private prayer; and, above all, of partaking in that sacrament once a week. What shall I do to make all these blessings effectual, to gain from them that mind which was also in Christ Jesus

III. Whether, upon the considerations above-mentioned, we may not try to do good to those that are hungry, naked, or sick In particular, whether, if we know any necessitous family, we may not give them a little food, clothes, or physic, as they want Whether we may not give them, if they can read, a Bible, Common Prayer Book, or Whole Duty of Man Whether we may not now and then inquire how they have used them; explain what they don't understand, and enforce what they do Whether we may not enforce upon them more especially the necessity of private prayer and of frequenting the church and sacrament Whether we may not contribute what little we are able toward having their children clothed and taught to read Whether we may not take care that they be taught their Catechism and short prayers for morning and evening IV. Lastly: Whether, upon the considerations above-mentioned, we may not try to do good to those that are in prison In particular, Whether we may not release such well-disposed persons as remain in prison for small sums Whether we may not lend smaller sums to those that are of any trade, that they may procure themselves tools and materials to work with Whether we may not give to them who appear to want it most a little money, or clothes, or physic Whether we may not supply as many as are serious enough to read them with a Bible and Whole Duty of Man Whether we may not, as we have opportunity, explain and enforce these upon them, especially with respect to public and private prayer and the blessed sacrament

I do not remember that we met with any person who answered any of these questions in the negative, or who even doubted whether it were not lawful to apply to this use that time and money which we should else have spent in other diversions. But several we met with who increased our little stock of money for the prisoners and the poor by subscribing something quarterly to it; so that the more persons we proposed our designs to, the more were we confirmed in the belief of their innocency, and the more determined to pursue them, in spite of the ridicule which increased fast upon us during the winter. However, in spring I thought it could not be improper to desire farther instructions from those who were wiser and better than ourselves; and accordingly (on May 18, 1731) I wrote a particular account of all our proceedings to a clergyman [This was probably Joseph Hoole, Vicar of Haxey, whose young brother, Nathaniel, was Samuel Wesley's curate, for the benefit of whom he wrote his noble Letter to a Curate. Hoole was in the house at Epworth at the time of the mysterious knockings, and Mrs. Wesley wrote him a full account of the fire in 1709. John Wesley often visited him at Haxey while serving as his father's curate. See letter of Dec. 6, 1726.] of known wisdom and integrity. After having informed him of all the branches of our design as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words: ' Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to call us. Soon after, their allies at Merton changed our title, and did us the honor of styling us The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew that if he dared to go to the weekly communion any longer he would immediately turn him out of doors.

But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew that if he dared to go to the weekly communion any longer he would immediately turn him out of doors. That argument, indeed, had no success: the young gentleman communicated the next week; upon which his uncle, having again tried to convince him that he was in the wrong way by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sunday following; as he has done five Sundays in six ever since. This much delighted our gay opponents, who increased their numbers apace; especially when, shortly after, one of the seniors of the College having been with the Doctor, upon his return from him sent for two young gentlemen severally, who had communicated weekly for some time, and was so successful in his exhortations that for the future they proposed to do it only three times a year. About this time there was a meeting (as one who was present at it informed your son) of several of the officers and seniors of the College, wherein it was consulted what would be the speediest way to stop the progress of enthusiasm in it. The result we know not, only it was soon publicly reported that Dr. Terry ['Terry' is inserted in a copy of the first edition of the Works now in Richmond College. Thomas Terry, of Canterbury, matriculated at Christ Church, Oxford; Proctor 1708-9, Regius Professor of Greek .1712-35, Canon of Christ Church 1713-35' Chaplain to the King and Rector of Chalfont St. Giles 1725-35. He died Sept. 15, 1735, and was buried in Christ Church Cathedral.] and the censors were going to blow up The Godly Club.' (This was now our common title; though we were sometimes dignified with that of The Enthusiasts or The Reforming Club.) Part of the answer I received was as follows:

Did I require nothing to be done, as well as to be avoided Was an eternal reward promised to no-work Were My positive laws no laws at all Was the pattern I set thee negative only But thou hast done thy duty to God at least, for thou hast prayed to Him! What didst thou pray for For My Spirit to help thy infirmities For strength to tread in My steps For power, not only to avoid all sin, but to fulfill all righteousness Didst thou pray that thy righteousness might exceed that of the Scribes and Pharisees -- might not rest in externals, but be an inward vital principle Didst thou pray for a clean heart for the renewal of thy mind for a right spirit duly conformed to My image Didst thou pray for a soul continually ardent to do My will on earth as it is done in heaven If thou prayedst for anything short of this, or if praying for this thy heart went not along with thy lips, thou prayedst as a fool or an heathen prayed; and thy prayer itself was the greatest of thy abominations. If thou didst pray for this power which I had promised not to any particular order but to every one of My disciples earnestly desiring it, why went not thy endeavor along with thy prayer Because great men, the chief priests and eiders, said it need not Whom, then, oughtest thou to have believed, Me or them Behold, I had told thee before: obey God rather than men. Thy blood be on thy own head.'

I then pressed him earnestly to pray for strength, according to that conviction; and he resolved to try for a week. When that was expired, he said his desire of classical reading was not inflamed, but a little abated; upon which I begged him to repeat his resolution for a week or two longer. He said it signified nothing; for he could never part with the classics entirely. I desired him to read what you say in the Christian Perfection on reading vain authors. He read it, agreed to every word of it, but still in his practice denied it; though appearing in most other particulars an humble, active, zealous Christian. On Tuesday, April 3, being one of the days the statutes require us to communicate at St. Mary's, I called upon him just before church, being to set out for Lincolnshire as soon as the service was over. I asked whether he still halted between two opinions; and, after exhorting him as I could to renounce himself and serve his Master with simplicity, I left him. He did not communicate that day. On my return, May 21, I immediately inquired what state he was in, and found he had never communicated since, which he used to do weekly; that he had left off rising early, visiting the poor, and almost all religious reading, and entirely given himself up to secular. When I asked him why he had left off the holy eucharist, he said fairly, because to partake of it implied a fresh promise to renounce himself entirely and to please God alone; and he did not design to do so. I asked whether he was well convinced he ought to do so. He said, 'Yes.' Whether he wished he could design it. He answered, No, he did not design it.

[A letter given under September 24, 1736, and the Journal Diary for June 16, 1737, show that Wesley still kept up some correspondence with Miss Ann Granville. Miss Hamilton says that at Bulstrode on December 14, 1783 (Auto. and Corr. vi. 175) Mrs. Delany 'told me she had known the two Mr. Wesleys (the Methodist preachers); she knew them when they were young men. They lived near her sister when they were students at Oxford. They were of a serious turn, and associated with such as were so. These brothers joined some other young men at Oxford, and used to meet of a Sunday evening and read the Scriptures, and find out objects of charity to relieve. This was a happy beginning, but the vanity of being singular and growing enthusiasts made them endeavor to gain proselytes and adopt that system of religious doctrine which many reasonable people thought pernicious.' On June 9, 1743, Mrs. Pendarves was married to Dr. Delany, who in May 1744 became Dean of Down; the deanery was worth 2,500 a year, and he had other preferments. He died at Bath on May 6, 1768, and Mrs. Delany on April 15, 1788. She was buried in a vault of St. James's, Piccadilly, where there is a tablet on one of the columns to her memory. She enjoyed the special friendship of George III and Queen Charlotte, and was described by Edmund Burke as ' the highest-bred woman in the world and the woman of fashion of all ages.' ' She was fond of drawing and painting and was a genuine lover of good music, including that unpopular Italian opera against which her master Hogarth had pointed his sharpest etching-needle.' See Austin Dobson's Side-walk Studies, p. 115; and for Miss Granville, the heading to letter of September 24, 1736. An exquisite needlework pocket-book made by Mrs. Delany with a letter from Queen Charlotte to her was sold for 40 in December 1927.]

15. But for the proof of every one of these weighty truths experience is worth a thousand reasons. I see, I feel them every day. Sometimes I cannot do good to others because I am unwilling to do it: shame or pain is in the way; and I do not desire to serve God at so dear a rate. Sometimes I cannot do the good I desire to do because I am in other respects too unholy. I know within myself, were I fit to be so employed, God would employ me in this work. But my heart is too unclean for such mighty works to be wrought by my hands. Sometimes I cannot accomplish the good I am employed in, because I do not pray more, and more fervently; and sometimes, even when I do pray, and that instantly, because I am not worthy that my prayer should be heard. Sometimes I dare not attempt to assist my neighbor, because I know the narrowness of my heart, that it cannot attend to many things without utter confusion and dissipation of thought. And a thousand times have I been mercifully withheld from success in the things I have attempted, because, were one so proud and vain enabled to gain others, he would lose his own soul.

24. I should not spend any more words about this great truth, but that it seems at present quite voted out of the world: the masters in Israel, learned men, men of renown, seem absolutely to have forgotten it; nay, censure those who have not forgotten the words of their Lord as setters forth of strange doctrines. And hence it is commonly asked, How can these things be How can contempt be necessary to salvation I answer, As it is a necessary means of purifying souls for heaven; as it is a blessed instrument of cleansing them from pride, which else would turn their very graces into poison; as it is a glorious antidote against vanity, which would otherwise pollute and destroy all their labors; as it is an excellent medicine to heal 'the anger and impatience of spirit apt to insinuate into their best employments; and, in a word, as it is one of the choicest remedies in the whole magazine of God against love of the world, in which whosoever liveth is counted dead before Him.

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 his Brother Samuel Date: SAVANNAH, November 23, 1736. DEAR BROTHER, -- O pray write, and, if it may be, speak, that they may remember Him again who did run well but are now hindered ! Source: The Letters of John Wesley (1736) Author: John Wesley --- I think the rock on which I had the nearest made shipwreck of the faith was the writings of the Mystics; under which term I comprehend all, and only those, who slight any of the means of grace. I have drawn up a short scheme of their doctrines, partly from conversations I have had, and letters, and partly from their most approved writers, such as Tauler, Molinos, and the author of Theologia Germanica. [Wesley read the Theologia Germanica and other Mystic books on the advice of William Law. For his judgement as to their influence, see Journal, 'i. 420, and ii. 515 for his estimate of the book; see also letter of May 14, 1738, to Law.] I beg your thoughts upon it as soon as you can conveniently; and that you would give me them as particularly, fully, and strongly as your time will permit. They may be of consequence not only to all this province but to nations of Christians yet unborn. 'All means are not necessary for all men; therefore each person must use such means, and such only, as he finds necessary for him. But since we can never attain our end by being wedded to the same means; therefore we must not obstinately cleave unto anything, lest it become an hindrance, not an help.

'Observe, farther, when the end is attained, the means cease. Now, all the other things enjoined are means to love; and love is attained by them who are in the inferior way, who are utterly divested of free will, of self-love, and self-activity, and are entered into the passive state. These deified men, in whom the superior will has extinguished the inferior, enjoy such a contemplation as is not only above faith, but above sight, such as is entirely free from images, thoughts, and discourse, and never interrupted by sins of infirmity or voluntary distractions. They have absolutely renounced their reason and understanding, else they could not be guided by a divine light. They seek no clear or particular knowledge of anything; but only an obscure, general knowledge, which is far better. They know it is mercenary to look for a reward from God, and inconsistent with perfect love. 'Having thus attained the end, the means must cease. Hope is swallowed up in love. Sight, or something more than sight, takes place of faith. All particular virtues they possess in the essence, being wholly given up to the divine will, and therefore need not the distinct exercise of them. They work likewise all good works essentially, not accidentally, and use all outward means only as they are moved thereto; and then to obey superiors or to avoid giving offense, but not as necessary or helpful to them. 'Public prayer, or any forms, they need not; for they pray without ceasing. Sensible devotion in any prayer they despise, it being a great hindrance to perfection. The Scripture they need not read; for it is only His letter with whom they converse face to face. And if they do read it now and then, as for expounders, living or dead, reason, philosophy (which only puffs' up, and vainly tries to bind God by logical definitions and divisions), as for knowledge of tongues, or ancient customs, they need none of them, any more than the Apostles did, for they have the same Spirit. Neither do they need the Lord's supper, for they never cease to remember Christ in the most acceptable manner, any more than fasting, since, by constant temperance, they can keep a continual fast.

'You that are to advise them that have not yet attained perfection, press them to nothing, not to self-denial, constant private prayer, reading the Scriptures, fasting, communicating. If they love heathen poets, let them take their full swing in them. Speak but little to them in the meantime of eternity. If they are affected at any time with what you say, say no more; let them apply it, not you. You may advise them to some religious books, but stop there; let them use them as they please, and form their own reflections upon them without your intermeddling. If one who was religious falls off, let him alone. Either a man is converted to God or not: if he is not, his own will must guide him, in spite of all you can do; if he is, he is so guided by the Spirit of God as not to need your direction. 'You that are yourselves imperfect, know love is your end, All things else are but means. Choose such means as lead you most to love; those alone are necessary for you. The means that others need are nothing to you: different men are led in different ways. And be sure be not wedded to any means. When anything helps you no longer, lay it aside; for you can never attain your end by cleaving obstinately to the same means: you must be changing them continually. Conversation, meditation, forms of prayer, prudential rules, fixed return of public or private prayer, are helps to some; but you must judge for yourself. Perhaps fasting may help you for a time, and perhaps the holy communion. But you will be taught by the Holy Spirit and by experience how soon, how often, and how long it is good for you to take it. Perhaps, too, you may need the Holy Scripture. But if you can renounce yourself without reading, it is better than all the reading in the world. And whenever you do read it, trouble yourself about no helps; the Holy Ghost will lead you into all truth.

To Sophia Christiana Hopkey Date: February 6, 1737. Source: The Letters of John Wesley (1737) Author: John Wesley --- I find, Miss Sophy, I can't take fire into my bosom, and not be burnt. I am therefore retiring for a while to desire the direction of God. Join with me, my friend, in fervent prayer that He would show me what is best to be done.

To Dr. Bray's Associates Date: SAVANNAH, February 26, 1737. Source: The Letters of John Wesley (1737) Author: John Wesley --- Our general method is this: A young gentleman, who came with me, teaches between thirty and forty children to read, write, and cast accounts. Before school in the morning, and after school in the afternoon, he catechizes the lowest class, and endeavors to fix something of what was said in their understandings as well as their memories. In the evening he instructs the larger children. On Saturday, in the afternoon, I catechize them all. The same I do on Sunday before the evening service. And in the church, immediately after the Second Lesson, a select number of them having repeated the Catechism and been examined in some part of it, I endeavor to explain at large, and enforce that part, both on them and the congregation. Some time after the evening service, as many of my parishioners as desire it meet at my house (as they do also on Wednesday evening), and spend about an hour in prayer, singing, and mutual exhortation. A smaller number (mostly those who design to communicate the next day) meet here on Saturday evening; and a few of these come to me on the other evenings, and pass half an hour in the same employment.

I am not mad, my dear friend, for asserting these to be the words of truth and soberness; neither are any of those, either in England or here, who have hitherto attempted to follow me. I am, and must be, an example to my flock; not, indeed, in my prudential rules, but in some measure (if, giving God the glory, I may dare to say so) in my spirit and life and conversation. Yet all of them are, in your sense of the word, unlearned, and most of them of low understanding; and still, not one of them has been as yet entangled in any case of conscience which was not solved. And as to the nice distinctions you speak of, it is you, my friend, it is the wise, the learned, the disputers of this world, who are lost in them, and bewildered more and more, the more they strive to extricate themselves. We have no need of nice distinctions; for I exhort all, Dispute with none. I feed my brethren in Christ, as He giveth me power, with the pure, unmixed milk of His Word. And those who are as little children receive it, not as the word of man, but as the word of God. Some grow thereby, and advance apace in peace and holiness: they grieve, it is true, for those who did run well, but are now turned back; and they fear for themselves, lest they also be tempted; yet, through the mercy of God, they despair not, but have still a good hope that they shall endure to the end. Not that this hope has any resemblance to enthusiasm, which is an hope to attain the end without the means: this they know is impossible, and therefore ground their hope on a constant, careful use of all the means. And if they keep in this way, with lowliness, patience, and meekness of resignation, they cannot carry the principle of pressing toward perfection too far. Oh may you and I carry it far enough! Be fervent in spirit. 'Rejoice evermore; pray without ceasing; in everything give thanks.' Do everything in the name of the Lord Jesus. Abound more and more in all holiness, and in zeal for every good word and work.

To James Hutton Date: OXON, March 26, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- Enclosed I send the key of my brother's bureau. [Probably at James Hurtoh's house, near Temple Bar.] In one of the drawers are all my papers. Among them are several relating to Captain Watson. [Captain Watson, who owned an estate adjoining the Cowpen, four miles away, was confined for nearly three years in Savannah. Wesley was his friend and helper. After he was set at liberty, Wesley admitted him to Holy Communion, 'being fully satisfied of his integrity as well as understanding.' See Journal, i. 397-9; and Diary, 186, 237, 242, 320.] Out of these pray take Jo. Coates' affidavit, and the certificates of Elisha Foster, Thomas Salter, and a third signed by about forty persons concerning Mr. Watson's sound understanding (not that signed by me). These, and no more, when you have taken attested copies of them, deliver as soon as possible to Mrs. Watson. Lose not an hour. Mr. Campbell [Campbell had possibly returned from Savannah. See Journal, i. 188d 319d; viii. 3o9.] will tell you where she lives, whom I wish you would bring acquainted with Mr. Fox. [Journal, i. 448.] Dear Jemmy, adieu. Let me know by next post whether you can and will receive the money, and inquire when Mr. O. goes. I cannot write to him till I hear from you. I have not trusted myself to say any more. Sunday night.

To his Brother Charles Date: OXON, April 28, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- 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 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.

To Isaac Lelong Date: OXON, November 22, 1738. Source: The Letters of John Wesley (1738) Author: John Wesley --- Do not think, my dear brother, that I have forgotten you. I cannot forget you, because I love you; though I can't yet love any one as I ought, because I can't love our blessed Lord. [See sect. 25 of letter in Dec. 1751 to Bishop Lavington.] My heart is cold and senseless. It is, indeed, an heart of stone. Oh when, when will He take it out of the midst of me, and give me an heart of flesh! Pray for me, and let all your household pray for me--yea, and all the brethren also, that our God would give me a broken heart and a loving heart, an heart wherein His Spirit may delight to dwell. May our good Lord repay you all a thousand-fold, and especially our brother Decknatel, for the love you showed to us! How does His gospel prosper at Amsterdam Are believers multiplied, and is His grace mighty among them Is their name yet east out as evil (for that must be next), and do men despitefully use you and persecute you I want you to say a great deal to me of it. But, above all, I want you to pray a great deal for Your poor, weak brother. PS.--Pray write soon. I should be glad to write to and hear from you at least once a month. Grace be with you all. Amen. I thank you much for your letter. I wish to hear from you often. Will you send my letters to our dear brethren You see how long they have been delayed: December 31, 1738.

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

Are we members of the Church of England First, then, let us observe her laws, and then the by-laws of our own Society. First, secure the observance of the Friday fast. Then I will fast with you, if you please, every day in the week. Only let us except Sundays and the solemn festivals, to fast on which is contrary (to say no more) to laws of our own Church. Thanks be to God in Christ, I have no more anger than joy. But we are all young men, though I hope few of you are so young in spiritual, experimental knowledge as Your poor brother. Could not you purchase for me half a dozen Bath-metal tea-spoons

On Monday, Mrs. Cleminger being in pain and fear, we prayed, and our Lord gave her peace. About noon we spent an hour or two in conference and prayer with Miss Molly; and then set out in a glorious storm, but even I had a calm within. We had appointed the little Society at Reading to meet us in the evening; but the enemy was too vigilant. Almost as soon as we went out of town the minister sent or went to each of the members, and, being arguing and threatening, utterly confounded them, so that they were all scattered abroad. Mr. Cennick's own sister did not dare to see us, but was gone out on purpose to avoid it. I trust, however, our God will gather them together again, and that the gates of hell shall not prevail against them. About one in the afternoon on Tuesday I came to Oxford again, and from Mr. Fox's (where all were in peace) I went to Mrs. Compton's. I-found the minister of the parish had been there before me, to whom she had plainly declared the thing as it was - ‘that she never had a true faith in Christ till two in the afternoon on the Tuesday preceding.’ After some other warm and sharp expressions, ‘he told her upon that word he must repel her from the Holy Communion.’ Finding she was not convinced of her error even by that argument, he left her calmly rejoicing in God her Savior. At six in the evening we were at Mr. Fox's Society; about seven at Mrs. Compton's: the power of our Lord was present at both, and all our hearts were knit together in love. The next day we had an opportunity to confirm most, if not all, the souls which had been shaken. In the afternoon I preached at the Castle. We afterwards joined together in prayer, having now Charles Graves added to us, who is rooted and grounded in the faith. We then went to Mr. Gibs's room, where were Mr. Washington and Watson. Here an hour was spent in conference and prayer, but without any disputing. At four in the morning I left Oxford. God hath indeed planted and watered. Oh may He give the increase ! -- I am, &c.

Suffer me now to tell you my principles in this matter. I look upon all the world as my parish; thus far I mean, that in whatever part of it I am I judge it meet, right, and my bounden duty to declare, unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God has called me to; and sure I am that His blessing attends it. Great encouragement have I, therefore, to be faithful in fulfilling the work He hath given me to do. His servant I am; and, as such, am employed according to the plain direction of His word--' as I have opportunity, doing good unto all men.' And His providence clearly concurs with His word, which has disengaged me from all things else that I might singly attend on this very thing, ‘and go about doing good.’

Beginning at seven (an hour earlier than usual) at the Bowling Green (which is in the heart of the city) yesterday morning, there were not, I believe, above a thousand or twelve hundred persons present. And the day being very cold and stormy (beside that much rain had fallen in the night) many who designed it were hindered from going to Hanham Mount, which is at least four miles distant from the town. Between ten and eleven I began preaching the gospel there in a meadow on the top of the hill. Five or six hundred people from Bristol (of whom several were Quakers) were. there, and (I imagine) about a thousand of the colliers. I called to them in the words of Isaiah, 'Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.' On Rose Green (which is a plain upon the top of an high hill) are several small hills, where the old coal-pits were. On the edge of one of these I stood in the afternoon, and cried in the name of my Master, ' If any man thirst, let him come unto Me. and drink. He that believeth on Me (as the Scripture hath said) out of his belly shall flow rivers of living water.' About five thousand were present, many of 'whom received the word gladly, and all with deep attention. From thence we went to the Society in Baldwin Street, whose room containing but a small part of the company, we opened the doors and windows, by which means all that was spoken of the true Christian life described in the end of the and chapter of the Acts was heard clearly by those in the next room, and on the leads, and in the court below, and in the opposite house and the passage under it. Several of the soldiers and of the rich were there; and verily the power of the Lord was present to heal them. My dear brethren, who among you writes first to strengthen our hands in God Where is our brother Bray and Fish, and whosoever else finds his heart moved to send unto us the word of exhortation You should no more be wanting in your instructions to than your prayers for

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.

PS.--Having a desire to receive an holy woman of deep experience into the female bands, we doubted what to do because she is a Dissenter. The answer we received from Scripture was Galatians iii. 8. This seemed clear. However, having determined to cast lots, we did so, and our direction was, ‘Refer it to the bands (at London), to be decided by lot.’

Every day this week I have been out of town, which prevented my writing sooner. Pray ye much that, after I have preached to others, I may not myself be a castaway.--I am, my dear brethren, Your ever affectionate brother.

To James Hutton Date: BRISTOL, May 14, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- MY DEAR BRETHREN, -- On Monday, the 7th instant, about twelve of us met at six in the morning at our room in Baldwin Street. Others came after; some of whom were employed until six in the evening in intercession, prayer, and thanksgiving. About eight I was preparing to go to Pensford (the minister having sent me word I was welcome to preach in either of his churches), when a messenger brought me the following note: SIR,--Our minister, being informed you are beside yourself, does not care you should preach in any of his churches. We found, however, a very convenient place on Priest-down, near Publow, half a mile from Pensford, where was an attentive, serious congregation. But many of them appeared not a little amazed at hearing that strange doctrine that. ‘Christ is made of God unto us wisdom, and righteousness, and sanctification, and redemption.’ About four thousand were afterwards at the Brickyard, whom I exhorted ‘to become as little children.’ After preaching at Newgate the next morning, I set out for Bath. We were turned out of the ground where I used to preach. But God opened the heart of a Quaker (one Richard Merchant) to offer me his ground, where I preached ‘Christ our wisdom’ to a thousand or fifteen hundred people. Afterwards he called me aside and said, ‘My friend, deal freely with me. I have much money, and it may be thou hast little. Tell me what thou wilt have.’ I accepted his love, after expounding at Mr. Dibble's window to many in the house and many out of it. O pray ye for the soul of Richard Merchant!

All Bath on Tuesday was big with expectation of what a great man was to do to me there; and I was much entreated not to preach, 'because no one knew what might happen.' By this report also I gained (I believe) a thousand new hearers of the rich and great of this world. I told them plainly 'the scripture had concluded them all under sin,' high and low, rich and poor, one with another. They appeared not a little surprised and sinking apace into seriousness, when their champion appeared, and, having forced his way through the people, asked ‘by what authority I did these things.’ I answered, ‘By the authority of Jesus my Master, conveyed to me by the (now) Archbishop of Canterbury.’ He said ‘it was contrary to the Act of Parliament; there was an Act of Parliament against conventicles.’ I replied, ‘The conventicles there mentioned were seditious meetings. But there was no such here.’ He said, ‘Yes, it was; for I frighted people out of their wits.’ I asked if he had ever heard me preach. If not, how he could judge of what he never heard He said, ‘By common report, for he knew my character.’ I then asked, ‘Pray, sir, are you a justice of peace or the mayor of this city’ Answer: ‘No, I am not.’ ‘Why then, sir, pray by what authority do you ask me these things’ Here he paused a little, and I went on: ‘Give me leave, sir, to ask, Is not your name Nash’ Answer: ‘Sir, my name is Nash.’ ‘Why then, sir, I trust common report is no good evidence of truth.’ Here the laugh turned full against him, so that he looked about and could scarce recover. Then a bystander said, ‘Sir, let an old woman answer him.’ Then, turning to Mr. Nash, she said, ‘Sir, if you ask what we come here for, we come for the food of our souls. You care for your body: we care for our souls.’ He replied not one word, but turned and walked away.

To his Brother Charles Date: BRISTOL, June 23, 1739. Source: The Letters of John Wesley (1739) Author: John Wesley --- DEAR BROTHER, -- My answer to them which trouble me is this:-- God commands me to do good unto all men; to instruct the ignorant, reform the wicked, confirm the virtuous. Man commands me not to do this in another's parish--that is, in effect, not to do it at all. If it be just to obey man rather than God, judge ye. ‘But’ (say they) ‘it is just that you submit yourself to every ordinance of man for the Lord’s sake.’ True; to every ordinance of man which is not contrary to the command of God. But if any man (bishop or other) ordain that I shall not do what God commands me to do, to submit to that ordinance would be to obey man rather than God. And to do this I have both an ordinary call and an extraordinary. My ordinary call is my ordination by the Bishop: ‘Take thou authority to preach the word of God.’ My extraordinary call is witnessed by the works God doeth by my ministry, which prove that He is with me of a truth in this exercise of my office. Perhaps this might be better expressed in another way: God bears witness in an extraordinary manner that my thus exercising my ordinary call is well-pleasing in His sight. But what if a bishop forbids this I do not say, as St. Cyprian, Populus a scelerato antistire separare se debet. [‘The people ought to separate themselves from a wicked bishop.’] But I say, God being my helper, I will obey Him still; and if I suffer for it, His will be done.

Thence I went to Lambeth (where I found oar congregation considerably increased), and exhorted them to cry mightily to our Lord that He might say unto them, as unto the sick of the palsy, 'Be of good cheer; thy sins are forgiven thee.' From our lovefeast at Fetter Lane I went to Islington House. Sufficient for this day was the labor thoreof. Pray my love to Brother Mitchell; and let the leaden cistern be gone about. On Monday se'nnight I intend, God willing, to set out. Tuesday I hope to spend at Oxford. On Wednesday night let James Ellis meet me at Gloucester. Then I will lay out the three or four following days as we ,shall agree, if God permit. I heartily thank our brothers Westall, Oldfield, Cross, Haydon, and Wynne; and our sisters Deftel, Shafto, Oldfield, Thomas, Stephens, Mrs. Thomas, and Mrs. Deschamps. I wish any would write by Wednesday post. Pray for us. Adieu. Sat. night, Mrs. Exall's.

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’

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, communicating, 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.’ 9. And some of our English brethren, who are joined with yours, have said openly, ‘You will never have faith till you leave running about to church and sacrament and societies.’ Another of them has 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 communicate: that is the devil.’ 10. Let not any of you, my brethren, say, ‘We are not chargeable with what they speak.’ Indeed you are; for you can hinder it if you will. Therefore, if you do not, it must be charged upon you. If you do not use the power which is in your hands, and thereby prevent their speaking thus, you do in effect speak thus yourselves. You make their words your own, and are accordingly chargeable with every ill consequence which may flow therefrom.

O my brother, my soul is grieved for you; the poison is in you; fair words have stole away your heart. I fear you can't now find any at Bristol in so great liberty as Marschall! ‘No English man or woman is like the Moravians!’ [Charles Wesley was now in Bristol. He endorsed the copy of this letter in the Colman Collection: ‘When I inclined to the Germans.’ He had evidently used the words ‘No English man or woman is like the Moravians.' His brother refers to the danger in the Journal, if. 418-20, 424. The trouble was not over. Lady Huntingdon (Life and Times, i. 41), in a letter to John Wesley on Oct. 24, speaks of Charles having declared open war on the Moravian Stillness, and regarded herself as ‘the instrument in God's hand that had delivered him from them.’] So the matter is come to a fair issue. Five of us did still stand together a few months since: but two are gone to the right hand (poor Hutchings [See letter of Dec. 20, 1746.] and Cennick); and two more to the left (Mr. Hall and you). Lord, if it be Thy gospel which I preach, arise and maintain Thine own cause!

It seems to me I ought to go, and that without delay. I think of going early in the morning to Bexley and correcting Mr. Piers’s sermon, [The elaborate care which they used in revising such deliverances may be seen from the Diary notes in Journal, ii. 387-8.] and of setting out for Donnington on Wednesday. If you write thither as soon as you receive this, your letter will be there near as soon as me; and I will either go on into Lincolnshire for a week, or come straight to Bristol, as you will. Let all the brethren pray for me. Adieu!

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.

Do you hold that principle, ‘that we ought to be just (i.e. pay our debts) before we are merciful’ If I held it, I should not give one shilling for these two years either to you or any other. And, indeed, I have for some time stayed my hand; so that I give next to nothing, except what I give to my relations. And I am often in doubt with regard to that, not whether natural affection be not a sin, but whether it ought to supersede common justice. You know nothing of my temporal circumstances and the straits I am in almost continually; so that, were it not for the reputation of my great riches, I could not stand one week. I have now done with myself, and have only a few words concerning you. You are of all creatures the most unthankful to God and man. I stand amazed at you. How little have you profited under such means of improvement! Surely, whenever your eyes are opened, whenever you see your own tempers, with the advantages you have enjoyed, you will make no scruple to pronounce yourself (whores and murderers not excepted) the very chief of sinners. -- I am, &c.

DEAR BROTHER. - ’Tis well if you have not tasted of the gall of bitterness. Take heed that you be not led captive in the bonds of uncharitableness! To profess as you did your generous persuasions of my sincerity, &c., even till now, if you had ever found such witnesses as you pretend of guile and dissimulation, was such a stretch of inconsistency (not to say insincerity) as one should not have suspected had not you yourself declared it! It might perhaps have given some appearance of strength and terror to your weak words, if you had added but the names of such formidable accusers I Pray let me know them, that I may publish them with this if need be to all the world, that so, all deceit and guile being thus discovered, you may find yourself undeceived at last, and own as publicly, yourself aright, nor yet that you have neither known Your affectionate Brother.

To John Nelson Source: The Letters of John Wesley (1744) Author: John Wesley --- May 1744. Well, my brother, is the God whom you serve able to deliver you and do you find Him faithful to His word Is His grace still sufficient for you I doubt it not. He will not suffer you to be weary or faint in your mind. But He had work for you to do which you knew not of, and thus His counsel was to be fulfilled. O lose no time! Who knows how many souls God may by this means deliver into your hands Shall not all these things be for the furtherance of the gospel And is not the time coming when we shall cry out together, ‘Nay, in all these things we are more than conquerors through Him that hath loved us’

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.)

‘Mr. Br--d [In the Journal this name is printed B--n, and may be Richard Brampton, journeyman periwig-maker in Bucklersbury, born 1710, at Canon Frome, Hereforshire. In the Works, viii. 377, it is Br--d, which probably stands for Abraham Louis Brandt, painter, brother of Mrs. James Hutton, and a Moravian leader in London.] 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.’ (ii. 327.) ‘You, Mr. Molther, believe it is impossible for a man to use these means, without trusting in them.’ (ii. 329.) ‘“Believers,” said Mr. Simpson, “are not subject to ordinances, and unbelievers have nothing to do with them.”’ (ii. 343.) ‘“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.”’ (ii. 356.) ‘“For one who is not born of God to read the Scriptures, or to pray, or to communicate, or to do any outward work, is deadly poison. If he does any of these things, he destroys himself.” Mr. Bell earnestly defended this.’ (ii. 365.) ‘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.’ (ii. 464-5.) ‘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 communicate: That is the devil.”’ (ii. 493.)

8. You go on: ‘How could you so long and so intimately conversewith -- such desperately wicked people as the Moravians, accordingto your own account, were known by you to be’ O Sir, whatanother assertion is this! ‘The Moravians, according to your ownaccount, were known by you to be desperately wicked people,while you intimately conversed with them!’ Utterly false andinjurious. I never gave any such account. I conversed intimatelywith them, both at Savannah and Hernhuth. But neither then, norat any other time, did I know, or think, or say, they were ‘desperately wicked people.’ I think and say, nay, you blame me for saying, just the reverse, viz., that though I soon ‘found among them a few things which I could not approve;’ yet I believe they are ‘in the main some of the best Christians in the world.’ You surprise me yet more in going on thus: ‘In God’s name, Sir, isthe contempt of almost the whole of our duty, of every Christianordinance, to be so very gently touched’ Sir, this is not the case. This charge no more belongs to the Moravians, than that ofmurder. Some of our countrymen spoke very wicked things. TheMoravians did not sufficiently disavow them. These are thepremises. By what art can you extort so dreadful a conclusion fromthem ‘Can detestation, in such a case, be too strongly expressed’ Indeedit can; even were the case as you suppose. ‘Either they are some of the vilest wretches in the world, or you are the falsest accuser in the world.’ Neither one nor the other: Though I prove what I allege,yet they may be, in the main, good men. ‘Charity has scarce anallowance to make for them, as you have described them." I have described them as of a mixed character, with much evil amongthem, but more good. Is it not a strange kind of charity, whichcannot find an allowance to make in such a case ‘If you havedescribed them truly, they ought to be discouraged by all means that can beimagined.’ By all means! I hope not by fire and faggot; though thehouse of mercy imagines these to be, of all means, most effectual.

‘Enthusiasm is a false persuasion of an extraordinary divine assistance, which leads men on to such conduct as is only to be justified by the supposition of such assistance.’ 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 an extraordinary divine assistance. ‘An enthusiast is, then, sincere, but mistaken.’ That I am mistaken, remains also to be proved. ‘His intentions are good; but his actions most abominable.’ Sometimes they are; yet not always. For there may be innocent madmen. But, what actions of mine are most abominable I wait to learn. ‘Instead of making the word of God the rule of his actions, he follows only his secret impulse.’ In the whole compass of language, there is not a proposition which less belongs to me than this I have declared again and again, that I make the word of God the rule of all my actions; and that I no more follow any secret impulse instead thereof, than I follow Mahomet or Confucius. Not even a word or look Do I approve or own, But by the model of thy book, Thy sacred book alone. [Poetical Works of J. and C. Wesley, i. 70. Adapted from George Herbert's The Temple, "Discipline": Not a word or look I affect to own, But by book, And Thy Book alone.]

To his Brother Charles Date: LEEDS, April 23, 1745. Source: The Letters of John Wesley (1745) Author: John Wesley --- DEAR BROTHER, [Charles Wesley was in London from April 9 to June 17.]--It was time for me to give them the ground at Newcastle [See previous letter.] and to fly for my life. I grew more and more honorable every day; the rich and great flocking to us together, so that many times the room would not hold them. Iniquity for the present hath stopped her mouth; and it is almost fashionable to speak well of us. In all appearance, if I had stayed a month longer, the Mayor and Aldermen would have been with us too. On Easter Monday we met at half-hour after four; and the room was full from end to end with high and low, rich and poor, plain and fine people. At nine I preached to almost as large a congregation in the street at Chesterle-Street. All were quiet and still; for the hand of our Lord was in the midst of them. About six I preached at Northallerton in the house: but it should have been (I afterwards found) at the Cross; for the people there are (most of them) a noble people, and receive the word with all readiness of mind. A gentleman of Osmotherley [Mr. Adams. See Journal, iii. 169; W.H.S. vii. 28-31.] (east from Northallerton) telling me he wished I could have come and preached there, I took him at his word, set out immediately, and about ten at night preached at Osmotherley, in a large chapel which belonged a few years since to a convent of Franciscan Friars. I found I was got into the very center of all the Papists in the North of England. Commessatorem haud satis commodum! [‘Terence’s Adelphi, v. ii. 8: ‘A by no means fitting boon companion.’] This also hath God wrought.

The classes call me away. I must (for several reasons) see London before Bristol. One is, I shall go from Bristol to Cornwall; so that, if I come to Bristol now, I shall not be at London these three months. What I propose, therefore, is to go from Birmingham, through Oxford (as I wrote before), straight to London. [He reached London on May 11.] You can send me word where you will meet me. All here salute you much. If you could come hither soon (think of it), Leeds would vie with Newcastle. I wish you could. O let us watch! Adieu. To A. W. [7] LONDON, May 28, 1745. DEAR SISTER, -- So long as you are afraid of your own weakness and foolishness it will not prevail over you; and if God is on your side, it will be a little thing to be slighted by them that know not God. But, whatever they do, your way is plain, -- follow on to know the Lord; that whereunto you have attained hold fast; and watch and pray, that you may not enter into temptation, but daily grow in grace and in knowledge of Him that bought us with His blood. -- I am Your affectionate brother. To M. W. LONDON, May 28, 1745. MY DEAR SISTER, -- If you find the beginning of the peace of God and the dawning of His love in your heart, what have you to do but quietly wait and pray for the fulfilling of all His promises Fear is good for nothing, unless it be a filial fear, such a fear of offending as springs from love. You are called to peace, and the fruit of righteousness is sown in peace. Only walk circumspectly, redeeming the time, doing the will of God from the heart, and He will supply all your wants at the time and in the manner that pleaseth Him. -- I am Your affectionate brother.

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.

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.

19. ‘Another objection,’ you say, ‘I have to make to your manner of treating your antagonists. You seem to think you sufficiently answer your adversary if you put together a number of naked scriptures that sound in your favor. But remember, the question between you and them is, not whether such words are Scripture, but whether they are to be so interpreted.’ You surprise me! I take your word, else I should never have imagined you had read over the latter Appeal; so great a part of which is employed in this very thing, in fighting my ground inch by inch, in proving, not that such words are Scripture, but that they must be interpreted in the manner there set down. 20. One point more remains, which you express in these words: ‘When your adversaries tax you with differing from the Church, they cannot be supposed to charge you with differing from the Church as it was a little after the Reformation, but as it is at this day. And when you profess great deference and veneration for the Church of England, you cannot be supposed to profess it for the Church and its pastors in the year 1545, and not rather in the year 1745. If, then, by “the Church of England” be meant (as ought to be meant) the present Church, it will be no hard matter to show that your doctrines differ widely from the doctrines of the Church.’ Well, how blind was I! I always supposed, till the very hour I read these words, that when I was charged with differing from the Church I was charged with differing from the Articles or Homilies. And for the compilers of these I can sincerely profess great deference and veneration. But I cannot honestly profess any veneration at all for those pastors of the present age who solemnly subscribe to those Articles and Homilies which they do not believe in their hearts. Nay, I think, unless I differ from these men (be they bishops, priests, or deacons) just as widely as they do from those Articles and Homilies, I am no true Church of England man.

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.

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.

‘You go on: “How could you so long and so intimately converse with . . . such desperately wicked people, as the Moravians, according to your own account, were known by you to be” O sir, what another assertion is this!“The Moravians, according to your own account, were known by you to be desperately wicked people while you intimately conversed with them!” Utterly false and injurious! I never gave any such account. I conversed intimately with them both at Savannah and Herrnhut. But neither then nor at any other time did I know or think or say they were “desperately wicked people.” I think and say just the reverse -- viz. that though I soon “found among them a few things which I could not approve,” yet I believe they are “in the main some of the best Christians in the world.”’ After this, are you the person who complains of me for imperfect and partial quotations I added, ‘You surprise me yet more in going on thus: “In God’s name, sir, is the contempt of almost the whole of our duty, of every Christian ordinance, to be so very gently touched” Sir, this is not the case. This charge no more belongs to the Moravians than that of murder.’ You reply, ‘Mr. Spangenberg and Mr. Molther are accused by name. If falsely, I am sorry both for them and you.’ ‘Accused’ True. But of what of the contempt of every Christian ordinance, of almost the whole of our duty By no means. The plain case is, I accuse them of one thing--namely, teaching that an unbeliever should abstain from the ordinances. You accuse them of another --contemning every Christian ordinance and almost the whole of our duty. And this you would father upon me. I desire to be excused. 10. As to what I said in my letter to the Moravian Church,--‘You can hinder this if you will; therefore, if you do not prevent their speaking thus, you do in effect speak thus yourselves,’ -- it may be observed: (1) that this letter is dated August 8, 1740; (2) that from that time the Moravian Church did in great measure prevent any of their members speaking thus.

You proceed: ‘You distinguish between the English brethren and the Moravians. These English brethren, I presume, were your followers. Afterwards you represent them as perverted by the Moravians. “Before they had spoke these wicked things,” you say, “they had joined these men and acted under their direction.” If they did not learn them from these new teachers, from whom did they learn them Not, sure, from yourself or any other Methodists. You cannot, therefore, bring off the Moravians without condemning your own people. Here, therefore, you have certainly overshot yourself.’ (Page 85.) Perhaps not. ‘These English brethren were, I presume, your followers.’ No; this is your first mistake. I was but a single, private member of that Society. ‘Afterwards you represent them as perverted by the Moravians.’ I do; but not yet connected with them. ‘Before they spoke these wicked things, they had joined these men and acted under their direction.’ This is another mistake. They did not join these men nor act by their direction till long after. ‘If they did not learn them from these new teachers, from whom did they learn them You cannot bring off the Moravians without condemning your own people.’ They learned them from Mr. Molther chiefly, whom I am not at all concerned to bring off. Now let all men judge which of us two has overshot himself. 11. ‘In answer to my objections against the inconsistent accounts you have given of the Moravians, you say, “They are, I believe, the most self-inconsistent people under the sun.” Would not one imagine that you here speak of the same persons, or of the whole body of them in general’ I do, thus far: I ascribe the good to the body of them in general; the evil to part only of that body, to some of those same persons. ‘Your method of getting over the contradictions I had charged upon you is much the same, -- to distinguish either between the Moravians and the English brethren, though these had been their disciples’ (this has been abundantly answered), ‘or between some of the Moravians and others’ (page 86). I think a very good method; for propositions are not contradictory unless they both speak of the same persons.

‘(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.

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

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

3. How far I have acted agreeably to the rules and orders of our Church is a farther question. You think I have acted contrary thereto, first, by using extemporary prayer in public. ‘The Church,’ you say, ‘has strongly declared her mind on this point by appointing her excellent Liturgy, which you have solemnly promised to use, and no other.’ I know not when or where. ‘And whoever does not worship God in the manner she prescribes must be supposed to slight and contemn her offices and rules; and therefore can be no more worthy to be called her minister.’ (Page 7.) I do not ‘slight or contemn the offices’ of the Church: I esteem them very highly. And yet I do not at all times worship God even in public in the very terms of those offices. Nor yet do I knowingly ‘slight or contemn her rules’; for it is not clear to my apprehension that she has any rule which forbids using extemporary prayer, suppose, between the Morning and Evening Service. And if I am ‘not worthy to be called her minister’ (which I dare by no means affirm myself to be), yet her minister I am, and must always be, unless I should be judicially deposed from my ministry. Your second argument is this: ‘If you suppose the Scripture enjoins you to use extemporary prayer, then you must suppose our Liturgy to be inconsistent with Scripture, and consequently unlawful to be used.’ That does not follow, unless I supposed the Scripture to enjoin to use extemporary prayer and no other. Then it would follow that a form of prayer was inconsistent with Scripture. But this I never did suppose. Your third argument is to this effect: ‘You act contrary to the rule of the Church. Allow she is in the wrong; yet, while you break her rule, how do you act as her minister’ It ought to be expressed, ‘How are you her minister’ for the conclusion to be proved is that I am not her minister. I answer: (1) I am not convinced, as I observed before, that I do hereby break her rule; (2) if I did, yet should I not cease to be her minister, unless I were formally deprived; (3) I now actually do continue in her communion, and hope that I always shall.

4. You object, farther, that I ‘disobey the governors of the Church.’ I answer, I both do and will obey them in all things where I do not apprehend there is some particular law of God to the contrary. ‘Here,’ you say, ‘you confess that in some things you do not and cannot obey your governors’ (page 8). Did I confess this Then I spoke rashly and foolishly; for I granted more than I can make good. I do certainly apprehend that the law of God requires me both to preach and sometimes to pray extempore. Yet I do not know that I disobey the governors of the Church herein; for I do not know that they have forbidden me to do either. But your ‘behavior and method of teaching is irregular. Have you any warrant from Scripture for preaching’ up and down thus I think I have; I think God hath called me to this work ‘by the laying on of the hands of the Presbytery,’ which directs me how to obey that general command, ‘While we have time, let us do good unto all men.’ ‘But we ought to do this agreeably to our respective situations, and not break in upon each other's provinces. Every private man may take upon himself the office of a magistrate, and quote this text as justly as you have done.’ (Page 9.) No; the private man is not called to the office of a magistrate, but I am to the office of a preacher. ‘You was, indeed, authorized to preach the gospel; but it was in the congregation to which you should be lawfully appointed. Whereas you have many years preached in places whereunto you was not lawfully appointed; nay, which were entrusted to others, who neither wanted nor desired your assistance.’ Many of them wanted it enough, whether they desired it or no. But I shall not now debate that point. I rather follow you to the First Part of the Farther Appeal, where this objection is considered.[Works, viii. 117.] 5. ‘Our Church,’ it was said, ‘has provided against this preaching up and down, in the ordination of a priest, by expressly limiting the exercise of the powers then conferred upon him to the congregation where he shall be lawfully appointed thereunto.’

I would only add: If I am in Orders, if I am a minister still, and yet not a minister of the Church of England, of what Church am I a minister Whoever is a minister at all is a minister of some particular Church. Neither can he cease to be a minister of that Church till he is cast out of it by a judicial sentence. Till, therefore, I am so cast out (which I trust will never be), I must style myself a minister of the Church of England. 6. Your next objection is: ‘You not only erect bands, which, after the Moravians, you call the United Society, but also give out tickets to those that continue therein.’ These bands, you think, ‘have had very bad consequences, as was to be expected when weak people are made leaders of their brethren and are set upon expounding Scripture.’ (Ibid.) You are in some mistakes here. For: (1) The bands are not called the United Society. (2) The United Society was originally so called, not after the Moravians, but because it consisted of several smaller Societies united together. (3) Neither the bands nor the leaders of them as such are ‘set upon expounding Scripture.’ (4) The good consequences of their meeting together in bands I know; but the ‘very bad consequences’ I know not.

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

‘How, then, will you vindicate all these powers’ All these are ‘declaring those are no longer of our Society.’ ‘Here is a manifest congregation. Either it belonged to the Church of England or not. If it did not, you set up a separate communion against her. And how then are you injured, in being thought to have withdrawn from her’ I have nothing to do with this. The antecedent is false: therefore the consequent falls of course. ‘If it did belong to the Church, show where the Church gave you such authority of controlling and regulating it’ Authority of putting disorderly members out of that Society The Society itself gave me that authority. ‘What private clergyman can plead her commission to be thus a judge and ordinary even in his own parish’ Any clergyman or layman, without pleading her commission, may be thus a judge and ordinary. ‘Are not these powers inherent in her governors and committed to the higher order of her clergy’ No; not the power of excluding members from a private society, unless on supposition of some such rule as ours is -- namely, ‘That if any man separate from the Church, he is no longer a member of our Society.’ 7. But you have more proof yet: ‘The Grand Jury in Georgia found that you had called yourself Ordinary of Savannah. Nor was this fact contradicted even by those of the jury who, you say, wrote in your favor: so that it appears you have long had an inclination to be independent and uncontrolled.’ This argument ought to be good; for it is far-fetched. The plain case was this: that Grand Jury did assert that, in Mr. Causton’s hearing, I had called myself Ordinary of Savannah. The minority of the jury in their letter to the Trustees refuted the other allegations particularly; but thought this so idle an one that they did not deign to give it any farther reply than-- ‘As to the eighth bill we are in doubt, as not well knowing the meaning of the word “Ordinary.” [See Journal, i. 395; and letters of Aug. 3 and 17, 1742.]

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

9. Use ever so many exaggerations, still the whole of this matter is: (1) I often use extemporary prayer; (2) wherever I can, I preach the gospel; (3) those who desire to live the gospel, I advise how to watch over each other and to put from them such as walk disorderly. Now, whether these things are, on other considerations, right or wrong, this single point I must still insist on: ‘All this does not prove either that I am no member or that I am no minister of the Church of England.’ Nay, nothing can prove I am no member of the Church, till I either am excommunicated or renounce her communion, and no longer join in her doctrine and in the breaking of bread and in prayer. Nor can anything prove I am no minister of the Church, till I either am deposed from my ministry or voluntarily renounce her, and wholly cease to teach her doctrines, use her offices, and obey her rubrics for conscience’ sake. However, I grant that whatsoever is ‘urged on this head deserves my most serious consideration.’ And whensoever I am convinced that, by taking any methods, more or less different from those I now take, I may better ‘consult the honor of religion, and be able to do more good in the world,’ by the grace of God I shall not persist in these one hour, but instantly choose the more excellent way. IV. 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.

You remark: (3) ‘His intentions must be good; but his actions will be most abominable.’ I answered, ‘What actions of mine are most abominable’ You reply, ‘The world must be judge whether your public actions have not been in many respects abominable.’ I am glad the charge softens. I hope by-and-by you will think they are only abominable in some respects. You remark: (4) ‘Instead of making the Word of God the rule of his actions he follows only secret persuasion or impulse.’ I answered: ‘I have declared again and again that I make the Word of God the rule of all my actions, and that I no more follow any secret impulse instead thereof than I follow Mahomet or Confucius.’ You reply: ‘You fall again into your strain of boasting, as if declarations could have any weight against facts; assert that “you make the Word of God the rule of all your actions,” and that I “perhaps do not know many persons - ”’ (page 121). Stop, sir: you are stepping over one or two points which I have not done with. You remark: (5) ‘Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies, &c.’ I answered: ‘Neither is this my case. I rest not on them at all. I judge of my spiritual estate by the improvement of my heart and the tenor of my life conjointly.’ To this I do not perceive you reply one word. Herein, then, I am not an enthusiast.

You remark: (11) ‘He talks in the style of inspired persons.’ I answered, ‘No otherwise inspired than you are, if you love God.’ You reply, ‘The point was not whether you are actually inspired, but whether you have talked in the style of those who were so’ (Second Letter, p. 126). That was so much the point that, if it were allowed, it would overturn your whole argument. For if I was inspired (in your sense), you could not term that inspiration enthusiasm without blasphemy; but you again mistake my words. The plain meaning of them is, that I talk in the style of those persons who are ‘no otherwise inspired than you are, if you love God.’ You remark: (12) ‘He applies Scripture phrases to himself, without attending to their original meaning or once considering the difference of times and circumstances’ (page 62). I answered: ‘I am not conscious of anything like this. I apply no Scripture phrase either to myself or any other without carefully considering, both the original meaning and the secondary sense, wherein (allowing for different times and circumstances) it may be applied to ordinary Christians.’ [See letter of Feb. 2, 1745, sect.111, 5.] You reply: ‘This also you deny to have done; holding, however, some secondary sense (what it is you have not told us) in which Scripture phrases may be applied to ordinary Christians.’ I have largely told you what I mean by a secondary sense, in the First Part of the Farther Appeal. You add: ‘Many things which were truly written of the preaching of Christianity at first, you have vainly applied to yourselves.’ Sir, I am to answer only for myself; as I will for that expression, ‘Behold, the day of the Lord is come; He is again visiting and redeeming His people!’ 3. I come now to what you expatiate upon at large as the two grand instances of my enthusiasm. The first is plainly this: At some rare times, when I have been in great distress of soul, or in utter uncertainty how to act in an important case which required a speedy determination, after using all other means that occurred, I have cast lots or opened the Bible. And by this means I have been relieved from that distress or directed in that uncertainty.

I observe: (3) That at the times to which your other citations refer, I was utterly uncertain how to act in points of great importance, and such as required a speedy determination; and that by this means my uncertainty was removed, and I went on my way rejoicing (ii. 97, 106, 336). My own experience, therefore, which you think should discourage me for the future from anything of this kind, does, on the contrary, greatly encourage me herein; since I have found much benefit, and no inconvenience -- unless, perhaps, this be one, that you ‘cannot acquit me of enthusiasm’; add, if you please, ‘and presumption.’ But you ask, ‘Has God ever commanded us to do thus’ I believe He has neither commanded nor forbidden it in Scripture. But, then, remember ‘that Scripture’ (to use the words which you cite from ‘our learned and judicious Hooker’) ‘is not the only rule of all things which in this life may be done by men.’ All I affirm concerning this is that it may be done, and that I have, in fact, received assistance and direction thereby. 4. I give the same answer to your assertion that we are not ordered in Scripture to decide any points in question by lots (Second Letter, p. 123). You allow, indeed, there are instances of this in Scripture; but affirm, ‘These were miraculous; nor can we without presumption’ (a species of enthusiasm) ‘apply this method.’ I want proof of this: bring one plain text of Scripture, and I am satisfied. ‘This, I apprehend, you learned from the Moravians.’ I did; though, it is true, Mr. Whitefield thought I went too far therein. ‘Instances of the same occur in your Journals. I will mention only one. It being debated when you should go to Bristol, you say, “We at length all agreed to decide it by lot. And by this it was determined I should go.” (Journal, ii. 158.) Is this your way of carefully considering every step you take Can there be greater rashness and extravagance Reason is thus in a manner rendered useless, prudence is set aside, and affairs of moment left to be determined by chance!’ (Second Letter, p. 124.)

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.’

Hereon you remarked: ‘You leave no room to doubt that you would have these cases considered as those of the demoniacs in the New Testament; in order, I suppose, to parallel your supposed cures of them with those highest miracles of Christ and His disciples, the casting out devils’ (Remarks, p. 68). I answered: ‘I should once have wondered at your making such a supposition; but I now wonder at nothing of the kind.’ You reply, ‘Why so What have I done lately to take off your surprise Have I forfeited my character for ingenuous and fair dealing with you’ (Second Letter, p. 135.) Since you ask me the question, I will answer it; I hope, in love and in the spirit of meekness. I scarce know, of all who have wrote against me, a less ingenuous dealer, or one who has shown a more steady, invariable disposition to put an ill construction on whatever I say. ‘But why would you not particularly explain these cases’ I will explain myself upon them once for all. For more than three hundred years after Christ, you know demoniacs were common in the Church; and I suppose you are not unapprised that during this period (if not much longer) they were continually relieved by the prayers of the faithful. Nor can I doubt but demoniacs will remain so long as Satan is the ‘god of this world.’ I doubt not but there are such at this day. And I believe John Haydon was one. But, of whatever sort his disorder was, that it was removed by prayer is undeniable. Now, sir, you have only two points to prove, and then your argument will be conclusive: (1) That to think or say, ‘There are demoniacs now, and they are now relieved by prayer,’ is enthusiasm; (2) that to say, ‘Demoniacs were or are relieved on prayer made by Cyprian or their parish minister,’ is to parallel the actions of Cyprian or that minister with the highest miracles of Christ and His disciples.

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.)

As I have little time, I must beg you to read and consider what I have already spoken upon this subject, in the First Part of the Farther Appeal, at the thirty-eighth and following pages [Works, viii. 76-111]; and then to let me know what kind of proof it is which you expect in a question of this nature, over and above that of Scripture, as interpreted by the writers of the earliest Christian Church. I have not studied the writings of the Quakers enough (having read few of them beside Robert Barclay [See letter of Feb. 10, 1748.]) to say precisely what they mean by perceptible inspiration, and whether their account of it be right or wrong. And I am not curious to know, since between me and them there is a great gulf fixed. The sacraments of Baptism and the Lord's Supper keep us at a wide distance from each other; insomuch that, according to the view of things I have now, I should as soon commence Deist as Quaker. [‘Smith’ had said: ‘The son of a Wesley and an Annesley is in no danger of lukewarmness, but ought to take great care on the side of impetuosity and zeal. The tempter will never make you a saunterer or a sluggard, but, if you are not upon your guard, may possibly, before you are aware, make you a Quaker.’] I would just add that I regard even faith itself not as an end but a means only. The end of the commandment is love, of every command, of the whole Christian dispensation. Let this love be attained, by whatever means, and I am content; I desire no more. All is well, if we love the Lord our God with all our heart and our neighbor as ourselves.

When I preached at Wednesbury first, Mr. Egginton (the vicar) invited me to his house, and told me that the oftener I came the welcomer I should be; for I had done much good there already, and he doubted not but I should do much more. But the next year I found him another man. He had not only heard a vehement Visitation Charge, but had been informed that we had publicly preached against drunkards, which must have been designed for satire on him. From this time we found more and more effects of his unwearied labors, public and private, in stirring up the people on every side, ‘to drive these fellows out of the country.’ One of his sermons I heard with my own ears. I pray God I may never hear such another! The minister of Darlaston and the curate of Walsall trod in the same steps. And these were they who (not undesignedly) occasioned all the disorders which followed there.[See Journal, iii. 74-5.] You add: ‘In countries which you have not much frequented there have appeared Antinomian preachers personating your disciples.’ These have appeared most in countries I never frequented at all, as in the west of Lancashire, in Dorsetshire, and in Ireland. When I came they disappeared, and were seen no more there -- at least, not personating our disciples. And yet, by all I can learn, even these poor wretches have done as little harm as good. I cannot learn that they have destroyed one soul that was before truly seeking salvation. But you think I myself ‘do a great deal of harm by breaking and setting aside order. For, order once ever so little set aside, confusion rushes in like a torrent.’ What do you mean by order a plan of Church discipline What plan the scriptural, the primitive, or our own It is in the last sense of the word that I have been generally charged with breaking or setting aside order--that is, the rules of our own Church, both by preaching in the fields and by using extemporary prayer.

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.’

8. About six years ago you removed to Salisbury, and began a Society there. For a year or two you went with them to the church and sacrament, and simply preached faith working by love. God was with you, and they increased both in number and in the knowledge and love of God. About four years since, you broke off all friendship with us; you would not so much as make use of our hymns, either in public or private, but laid them quite aside, and took the German hymn-book in their stead. You would not willingly suffer any of your people to read anything which we wrote. You angrily caught one of my Sermons out of your servant's hand, saying you would have no such books read in your house. In much the same manner you spoke to Mrs. Whitemarsh, when you found her reading one of the Appeals. So that, as far as in you lay, you fixed a great gulf between us and you, which remains to this day, notwithstanding a few steps lately made towards a reunion. About the same time you left off going to church as well as to the sacrament. Your followers very soon trod in your steps, and, not content with neglecting the ordinances of God, they began, after your example, to despise them and all that continued to use them, speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord’s supper. From this time also you began to espouse and teach many uncommon opinions: as, that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched. 9. Your seriousness and advertence to the presence of God now declined daily. You could talk on anything or nothing, just as others did. You could break a jest, or laugh at it heartily; and as for fasting, abstinence, and self-denial, you, with the Moravians, trampled it under-foot. You began also very frequently to kiss the women of the Society. (In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus :)

Again: the Apostle Paul saith to Timothy, 'Let the woman learn in silence with all subjection. For I suffer not a woman to teach, nor to usurp authority over the man'(which public teaching necessarily implies),'but to be in silence. (I Tim. ii. 11-12.) To this Robert Barclay makes only that harmless reply: 'We think this is not anyways repugnant to this doctrine.' Not repugnant to this, 'I do not suffer a woman to teach'! Then I know not what is. 'But a woman " laboured with Paul in the work of the gospel." 'Yea, but not in the way he had himself expressly forbidden. ' But Joel foretold, "Your sons and your daughters shall prophesy." And "Philip had four daughters which prophesied." And the Apostle himself directs women to prophesy; only with their heads covered.' Very good. But how do you prove that prophesying in any of these places means preaching 11. 'All true worship to God is offered in the inward and immediate moving of His own Spirit. We ought not to pray or preach where and when we will, but where and when we are moved thereto by His Spirit. All other worship, both praises, prayers, and preachings, which man sets about in his own will, and at his own appointment, which he can begin and end at pleasure, do or leave undone, as himself sees meet, are but superstitions, will-worship, and abominable idolatries.' Here lies one of the main differences between Quakerism and Christianity.

It follows that this preaching and prayer were far from 'abominable idolatry.' That expression can never be defended. Say it was a rash word, and give it up. In truth, from the beginning to the end you set this matter upon a wrong foundation. It is not on this circumstance--the being at set times or not--that the acceptableness of our prayers depends, but on the intention and tempers with which we pray. He that prays in faith, at whatsoever time, is heard. In every time and place God accepts him who 'lifts up holy hands without wrath or doubting.' The charge of superstition, therefore, returns upon yourself; for what gross superstition is this, to lay so much stress on an indifferent circumstance and so little on faith and the love of God! But to proceed: 'We confess singing of psalms to be a part of God's worship, and very sweet and refreshful when it proceeds from a true sense of God's love; but as for formal singing, it has no foundation in Scripture.' In this there is no difference between Quakerism and Christianity. But let it be observed here that the Quakers in general cannot be excused, if this is true; for if they 'confess singing of psalms to be a part of God's worship,' how dare they either condemn or neglect it ' Silence is a principal part of God's worship--that is, men's sitting silent together, ceasing from all outwards, from their own words and actings, in the natural will and comprehension, and feeling after the inward seed of life.' In this there is a manifest difference between Quakerism and Christianity. This is will-worship, if there be any such thing under heaven; for there is neither command nor example for it in Scripture. Robert Barclay, indeed, refers to abundance of scriptures to prove it is a command. But as he did not see good to set them down at length, I will take the trouble to transcribe a few of them:

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

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

To John Cennick Date: SHIP STREET, March 14, 1748. Source: The Letters of John Wesley (1748) Author: John Wesley --- MY DEAR BROTHER,--You say true, Mr. Edwards has not now any authority to let that house. What I desire is to do as I would be done to with as little noise as possible. I am ready just now, and throughly willing to put you into possession of the house. I am only in doubt which is the most inoffensive method of doing it, and whether it would not be best to delay a few days; but in this also I shall be glad to be advised. I salute you and yours in the Lord and our dear brother Toltschig; and am Your affectionate friend and 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.'

3. At length, while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the Society in Bristol concerning the means of paying the debts there, when one [Captain Foy, on Feb. 15, 1742. See Journal, ii. 528; W.H.S. iii. 64-5.] stood up and said, 'Let every member of the Society give a penny a week till all are paid.' Another answered, 'But many of them are poor, and cannot afford to do it.' 'Then,' said he, 'put eleven of the poorest with me; and if they can give anything, well: I will call on them weekly; and if they can give nothing, I will give for them as well as for myself. And each of you call on eleven of your neighbours weekly; receive what they give, and make up what is wanting.' It was done. In a while, some of these informed me, they found such and such an one did not live as he ought. It struck me immediately, 'This is the thing; the very thing we have wanted so long.' I called together all the Leaders of the classes (so we used to term them and their companies), and desired that each would make a particular inquiry into the behaviour of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto God with reverence. 4. As soon as possible the same method was used in London and all other places. Evil men were detected and reproved. They were borne with for a season. If they forsook their sins, we received them gladly; if they obstinately persisted therein, it was openly declared that they were not of us. The rest mourned and prayed for them, and yet rejoiced that as far as in us lay the scandal was rolled away from the Society.

10. Another objection was: 'There is no scripture for this, for classes and I know not what.' I answer: (1) There is no scripture against it. You cannot show one text that forbids them. (2) There is much scripture for it, even all those texts which enjoin the substance of those various duties whereof this is only an indifferent circumstance, to be determined by reason and experience. (3) You seem not to have observed that the Scripture in most points gives only general rules, and leaves the particular circumstances to be adjusted by the common sense of mankind. The Scripture, for instance, gives that general rule, 'Let all things be done decently and in order.' But common sense is to determine on particular occasions what order and decency require. So in another instance the Scripture lays it down as a general, standing direction: 'Whether ye eat or drink, or whatever ye do, do all to the glory of God.' But it is common prudence which is to make the application of this in a thousand particular cases. 11. 'But these,' said another, 'are all man's inventions.' This is but the same objection in another form. And the same answer will suffice for any reasonable person. These are man's inventions. And what then That is, they are methods which men have found, by reason and common sense, for the more effectually applying several Scripture rules, couched in general terms, to particular occasions. 12. They spoke far more plausibly than these, who said: 'The thing is well enough in itself. But the Leaders are insufficient for the work; they have neither gifts nor graces for such an employment.' I answer: (1) Yet, such Leaders as they are, it is plain God has blessed their labour. (2) If any of these is remarkably wanting in gifts or grace, he is soon taken notice of and removed. (3) If you know any such, tell it to me, not to others, and I will endeavour to exchange him for a better. (4) It may be hoped they will all be better than they are, both by experience and observation, and by the advices given them by the Minister every Tuesday night, and the prayers (then in particular) offered up for them.

III. 1. About this time I was informed that several persons in Kingswood frequently met together at the school, and when they could spare the time spent the greater part of the night in prayer and praise and thanksgiving. Some advised me to put an end to this; but, upon weighing the thing throughly and comparing it with the practice of the ancient Christians, I could see no cause to forbid it. Rather I believed it might be made of more general use. So I sent them word I designed to watch with them on the Friday nearest the full moon, that we might have light thither and back again. I gave public notice of this the Sunday before, and withal that I intended to preach; desiring they, and they only, would meet me there who could do it without prejudice to their business or families. On Friday abundance of people came. I began preaching between eight and nine; and we continued till a little beyond the noon of night, singing, praying, and praising God. 2. This we have continued to do once a month ever since in Bristol, London, and Newcastle, as well as Kingswood; and exceeding great are the blessings we have found therein: it has generally been an extremely solemn season, when the word of God sunk deep into the heart even of those who till then knew Him not. If it be said, 'This was only owing to the novelty of the thing (the circumstance which still draws such multitudes together at those seasons) or perhaps to the awful silence of the night,' I am not careful to answer in this matter. Be it so: however, the impression then made on many souls has never since been effaced. Now, allowing that God did make use either of the novelty or any other indifferent circumstance in order to bring sinners to repentance, yet they are brought. And herein let us rejoice together. 3. Nay, may I not put the case farther yet If I can probably conjecture that, either by the novelty of this ancient custom or by any other indifferent circumstance, it is in my power to 'save a soul from death and hide a multitude of sins,' am I clear before God if I do it not if I do not snatch that brand out of the burning

2. These, therefore, wanted some means of closer union; they wanted to pour out their hearts without reserve, particularly with regard to the sin which did still easily beset them and the temptations which were most apt to prevail over them. And they were the more desirous of this when they observed it was the express advice of an inspired writer: 'Confess your faults one to another, and pray one for another, that ye may be healed.' 3. In compliance with their desire, I divided them into smaller companies; putting the married or single men and married or single women together. The chief rules of these bands (that is, little companies; so that old English word signifies) runs thus: 'In order to " confess our faults one to another," and pray one for another that we may be healed, we intend (1) To meet once a week at the least. (2) To come punctually at the hour appointed. (3) To begin with singing or prayer. (4) To speak each of us in order, freely and plainly, the true state of our soul, with the faults we have committed in thought, word, or deed, and the temptations we have felt since our last meeting. (5) To desire some person among us (thence called a Leader) to speak his own state first, and then to ask the rest, in order, as many and as searching questions as may be, concerning their state, sins, and temptations.' 4. That their design in meeting might be the more effectually answered, I desired all the men bands to meet me together every Wednesday evening, and the women on Sunday, that they might receive such particular instructions and exhortations as from time to time might appear to be most needful for them, that such prayers might be offered up to God as their necessities should require, and praise returned to the Giver of every good gift for whatever mercies they had received.

5. In order to increase in them a grateful sense of all His mercies, I desired that, one evening in a quarter, all the men in band, on a second all the women, would meet, and on a third both men and women together; that we might together 'eat bread,' as the ancient Christians did, 'with gladness and singleness of heart.' At these lovefeasts (so we termed them, retaining the name as well as the thing which was in use from the beginning) our food is only a little plain cake and water. But we seldom return from them without being fed, not only with the 'meat which perisheth,' but with 'that which endureth to everlasting life.' 6. Great and many are the advantages which have ever since flowed from this closer union of the believers with each other. They prayed for one another, that they might be healed of the faults they had confessed; and it was so. The chains were broken, the bands were burst in sunder, and sin had no more dominion over them. Many were delivered from the temptations out of which till then they found no way to escape. They were built up in our most holy faith. They rejoiced in the Lord more abundantly. They were strengthened in love, and more effectually provoked to abound in every good work. 7. But it was soon objected to the bands (as to the classes before): 'These were not at first. There is no scripture for them. These are man's works, man's building, man's invention.' I reply, as before: These are also prudential helps, grounded on reason and experience, in order to apply the general rules given in Scripture according to particular circumstances.

12. If, then, the end of those miraculous powers was 'to overcome inveterate prejudices and to enable the Christians to bear up against the shocks of persecution,' how can you possibly conceive that those powers should cease while some of the Apostles were living With what colour can you assert that they were less wanted for these ends in the second and third than in the apostolic age With what shadow of reason can you maintain that (if they ever subsisted at all) they were finally withdrawn before Christianity was established by the civil power Then, indeed, these ends did manifestly cease, persecution was at an end, and the inveterate prejudices which had so long obtained were in great measure rooted up--another plain reason why the powers which were to balance these should remain in the Church so long, and no longer. 13. You go on to acquaint us with the excellences of your performance. 'The reader,' you say, 'will find in these sheets none of those arts which are commonly employed by disputants to perplex a good cause or to palliate a bad one; no subtile refinements, forced constructions, or evasive distinctions; but plain reasoning, grounded on plain facts, and published with an honest and disinterested view to free the minds of men from an inveterate imposture. I have shown that the ancient Fathers, by whom that delusion was imposed, were extremely credulous and superstitious, possessed with strong prejudices, and scrupling no art or means by which they might propagate the same.' (Page 31.) Surely, sir, you add the latter part of this paragraph on purpose to confute the former; for just here you use one of the unfairest arts which the most dishonest disputant can employ, in endeavouring to forestall the judgement of the reader, and to prejudice him against those men on whom he ought not to pass any sentence before he has heard the evidence.

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

4. It is certain 'praying for the dead was common in the second century' (page 60). You might have said, 'And in the first also'; seeing that petition, 'Thy kingdom come,' manifestly concerns the saints in paradise as well as those upon earth. But it is far from certain that 'the purpose of this was to procure relief and refreshment to the departed souls in some intermediate state of expiatory pains,' or that 'this was the general opinion of those times.' 5. As to the 'consecrated oil' (page 63), you seem entirely to forget that it was neither St. Jerome nor St. Chrysostom, but St. James, who said, 'Is any sick among you let him send for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up' (v. 14-15). The sum is: you have charged the Fathers of the third century with eight of the chief corruptions of Popery--(1) monkery; (2) the worship of relics; (3) invocation of saints; (4) the superstitious use of images; (5) of the consecrated oil; (6) of the sacraments; (7) of the sign of the cross; (8) praying for the dead. And what is all this heavy charge come to at last Why, just thus much: some of them in the beginning of the third century did superstitiously use the sign of the cross; and others in the middle of that century offered up the eucharist for the martyrs on their annual festivals; though how you make this 'the superstitious use of the sacraments' I know not, or how these come to be the 'chief corruptions of Popery.' Praying thus far for the dead, 'that God would shortly accomplish the number of His elect and hasten His kingdom,' and anointing the sick with oil, you will not easily prove to be any corruptions at all.

3. However, you will affirm it, were it only to have the pleasure of confuting it. In order to which, you recite three passages from his writings wherein he interprets Scripture weakly enough; and then add, after a strained compliment to Dr. Grabe and a mangled translation of one of his remarks: 'His Works are but little else than a wretched collection of interpretations of the same kind. Yet this pious Father insists that they were all suggested to him from heaven.' (Page 30.) No; neither the one nor the other. Neither do interpretations of Scripture (good or bad) make the tenth part of his writings; nor does he insist that all those which are found therein were suggested to him from heaven. This does not follow from any passage you have cited yet; nor from his saying in a particular case, 'Do you think I could have understood these things in the Scriptures; if I had not by the will of God received the grace to understand them' 4. However, now you clap your wings. 'What credit,' say you, 'can be due to this Father, in the report of other people's gifts, who was so grossly deceived, or willing at least to deceive others, in this confident attestation of his own' (Ibid.) The answer is plain and obvious: it is not clear that he attests his own at all; consequently, as yet his credit is unblemished. 'But he did not understand Hebrew, and gave a wrong derivation of the Hebrew word Satan.' Allowing this, that he was no good etymologist, his credit as a witness may be as good as ever.

Well collected indeed! But I desire a little better testimony than either that of Philo the Jew, or Suidas a lexicographer of the eleventh century, before I believe this. How little Tertullian is to be regarded on this head you yourself show in the very next page. 3. You say, fourthly: 'Montanus and his associates were the authors of these trances. They first raised this spirit of enthusiasm in the Church, and acquired great credit by their visions and ecstasies.' Sir, you forget: they did not 'raise this spirit,' but rather Joel and St. Peter; according to whose words the 'young men saw visions' before Montanus was born. 4. You observe, fifthly, how Tertullian was 'imposed upon by the craft of ecstatic visionaries' (page 99), and then fall upon Cyprian with all your might: your objections to whom we shall now consider. And, first, you lay it down as a postulatum that he was 'fond of power and episcopal authority' (page 101). I cannot grant this, sir: I must have some proof; else this and all you infer from it will go for nothing. You say, secondly: 'In all questionable points of doctrine or discipline, which he had a mind to introduce into the Christian worship, we find him constantly appealing to the testimony of visions and divine revelations. Thus he says to Caecilius that he was divinely admonished to mix water with wine in the sacrament in order to render it effectual.' You set out unhappily enough. For this can never be a proof of Cyprian's appealing to visions and revelations in order to introduce questionable points of doctrine or discipline into the Christian worship; because this point was unquestionable, and could not then be 'introduced into the Christian worship,' having had a constant place therein, as you yourself have showed (Introductory Discourse, p. 57), at least from the time of Justin Martyr. Indeed, neither Justin nor Cyprian use those words, 'in order to render it effectual.' They are an ingenious and honest addition of your own, in order to make something out of nothing.

But still they never relinquish this: 'What the Scripture promises, I enjoy. Come and see what Christianity has done here, and acknowledge it is of God.' I reverence these ancient Christians (with all their failings) the more, because I see so few Christians now; because I read so little in the writings of later times and hear so little of genuine Christianity; and because most of the modern Christians (so called), not content with being wholly ignorant of it, are deeply prejudiced against it, calling it 'enthusiasm' and I know not what. That the God of power and love may make both them, and you and me, such Christians as those Fathers were, is the earnest prayer of, reverend sir, Your real friend and servant. January 24, 1749

To John Bennet Date: LONDON January 23, 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- There ties before me a transcript from a letter of yours sent lately to John Haughton in Ireland. Some of the words are: ‘I was married to Grace Murray on Tuesday by the advice of Mr. C. Wesley and G. Whitefield. But when Mr. Wesley came to hear it and saw us, he was so enraged as if he had been mad, for he himself was inflamed with love and lust unto her.’ I saw you first at William Shents. [In Leeds on Oct. 6, 1749, three days after the marriage, when he kissed him and uttered no word of reproach. See letter of Nov. 3, 1749.] Was I then so enraged as if I had been mad Or was it when I saw her and you together in the chamber at Mr. Towers [See Journal, iii. 330.] How came you to know that I ‘was inflamed with lust’ Did your wife tell you so If she did not, you would not have so roundly affirmed it. If she did, she has made me a fair return. If you only, after having robbed me, had stabbed me to the heart, I might have perhaps endeavored to defend myself But I can now only cover my face and say, ‘Art thou also among them Art thou! my daughter!’

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

What could the god of this world do in such a case to prevent the spreading of this ‘serious, sober religion’ The same that he has done from the beginning of the world. To hinder the light of those whom God hath thus changed from shining before men he gave them all in general a nickname: he called them Methodists. And this name, as insignificant as it was in itself, effectually answered his intention. For by this means that light was soon obscured by prejudice which could not be withstood by Scripture or reason. By the odious and ridiculous ideas affixed to that name they were condemned in the gross without ever being heard. So that now any scribbler, with a middling share of low wit, not encumbered with good nature or modesty, may raise a laugh on those whom he cannot confute, and run them down whom he dares not look in the face. By this means even a computer of Methodists and Papists may blaspheme the great work of God, not only without blame, but with applause --- at least from readers of his own stamp. But it is high time, sir, you should leave your skulking-place. Come out, and let us look each other in the face. I have little leisure and less inclination for controversy. Yet I promise, if you will set your name to your Third Part, I will answer all that shall concern me in that as well as the preceding. Till then I remain, sir, Your friend and well-wisher. PS. -- When you come to relate those ‘horrid and shocking things,’ there may be a danger you are not aware of. Even you yourself may fall (as little as you intend or suspect it) into seriousness. And I am afraid, if once you put off your fool’s coat, if you stand naked before cool and sober reason, you yourself may appear as inconsiderable a creature (to use your own phrase) ‘as if your name was Perronet.’

I cannot answer it to God to spend any part of that precious time, every hour of which I can employ in what directly tends to the promoting this love among men, in oppugning or defending this or that form of Church government. I have ‘proved all things’ of that kind for more than twenty years: I now ‘hold fast that which is good’ -- that which in my judgment is not only not contrary to Scripture but strictly agreeable thereto But I upon fixed principle absolutely refuse to enter into a formal controversy upon the head. Herein I also am at a point. And if on this account you judge me to be a Papist or a Turk, I cannot help it. I am thoroughly convinced that you did not speak from anger but from a zeal for your own opinion and mode of worship; and it might be worth while for another man to dispute these prints with you. But for me it is not. I am called to other work; not to make Church of England men or Baptists, but Christians, men of faith and love. That God may fill you therewith is the prayer of, dear sir, Your affectionate friend and brothen To tie Mayor of Cork [9] BANDON, May 27, 1750. MR. MAYOR, -- An hour ago I received A Letter to Mr. Butler, just reprinted at Cork. The publishers assert, ‘It was brought down from Dublin, to be distributed among the Society; but Mr. Wesley called in as many as he could.’ Both these assertions are absolutely false. I read some lines of that letter when I was in Dublin, but never read it over before this morning. Who the author of it is I know not; but this I know, I never called in one, neither concerned myself about it, much less brought any down to distribute amongst the Society. Yet I cannot but return my hearty thanks to the gentlemen who have distributed them through the town. I believe it will do more good than they are sensible of; for though I dislike its condemning the magistrates and clergy in general (several of whom were not concerned in the late proceedings), yet I think the reasoning is strong and deal and that the facts referred to therein are not at all misrepresented well sufficiently appear in later time.

To Edward Perronet Source: The Letters of John Wesley (1750) Author: John Wesley --- IRELAND, [May] 1750. I have abundance of complaints to make as well as to hear. I have scarce any one on whom I can depend when I am an hundred miles off. ’Tis well if I do not run away soon, and leave them to cut and shuffle for themselves. Here is a glorious people; but oh! where are the shepherds The Society at Cork have fairly [Probably after the terrible riots in May. He left Ireland on July 22.] sent me word that they will take care of themselves and erect themselves into a Dissenting congregation. I am weary of these sons of Zeruiah; they are too hard for me. Dear Ted, stand fast, whether I stand or fall. [In another letter he says:] Charles and you behave as I want you to do; but you cannot or will not preach where I desire. Others can and will preach where I desire; but they do not behave as I want them to do. I have a fine time between the one and the other. [And again in a third:] I think both Charles and you have in the general a right sense of what it is to serve as sons in the gospel; and if all our helpers had had the same, the work of God would have prospered better both in England and Ireland. [About a fortnight afterwards he writes thus on the same subject:] You put the thing right. I have not one preacher with me, and not six in England, whose wills are broken enough to serve me as sons in the gospel. Come on, now. you have broken the ice, and tell me the other half of your mind. I always blamed you for speaking too little, not too much. When you spoke most freely, as at Whitehaven, [In Sept. 1749 (Journal, iii 430.)] it was best for us both. I did not always disbelieve when I said nothing. But I would not attempt a thing till I could carry it. Tu qued scis, nescis is an useful rule, till I can remedy what I know. As you observe many things are remedied already; and many more will be. But you consider I have none to second me. They who should do it start aside as a broken bow.

I. I am to state the facts. But here I am under a great disadvantage, having few of my papers by me. Excuse me, therefore, if I do not give so full an account now, as I may possibly do hereafter; if I only give you for the present the extracts of some papers which were lately put into my hands, 1. ' THOMAS JONES, of Cork, merchant, deposes, ‘That on May 3, 1749, Nicholas Butler, ballad-singer, came before the house of this deponent, and assembled a large mob: that this deponent went to Daniel Crone, Esq., then Mayor of Cork, and desired that he would put a stop to those riots; asking at the same time whether he gave the said Butler leave to go about in this manner: that Mr. Mayor said he neither gave him leave, neither did he hinder him: that in the evening Butler gathered a larger mob than before, and went to the house where the people called Methodists were assembled to hear the word of God, and as they came out threw dirt and hurt several of them. That on May 4 this deponent with some others went to the Mayor and told what had been done; adding, “If your Worship pleases only to speak three words to Butler, it will all be over”: that the Mayor gave his word and honor there should be no more of it, he would put an entire stop to it: that, notwithstanding, a larger mob than ever came to the house the same evening: that they threw much dirt and many stones at the people, both while they were in the house and when they came out: that the mob then fell upon them, both on men and women, with clubs, hangers, and swords; so that many of them were much wounded and lost a considerable quantity of blood.

That on the 31st of May last, as this deponent with others was hearing a sermon, Butler came down with a large mob: that the stones and dirt, coming in fast, obliged the congregation to shut the doors and lock themselves in: that the mob broke open the door; on which this deponent endeavored to escape through a window: that, not being able to do it, he returned into the house, where he saw the mob tear up the pews, benches, and floor; part of which they afterwards burned in the open street, and carried away part for their own use.’ 7. ‘DANIEL SULLIVAN is ready to depose farther, 'That Butler with a large mob went about from street to street and from house to house, abusing, threatening, and beating whomsoever he pleased, from June 1 to the 16th, when they assaulted, bruised, and cut Ann Jenkins; and from the 16th to the 30th, when a woman whom they had beaten miscarried and narrowly escaped with life.’ 8. Some of the particulars were as follows :- ‘THOMAS BURNET, of Cork, nailer, deposes, ‘That on or about the 12th of June, as this deponent was at work in his master’s shop, Nicholas Butler came with a great mob to the door, and, seeing this deponent, told him he was an heretic dog, and his soul was burning in hell: that this deponent asking, "Why do you use me thus” Butler took up a stone and struck him so violently on the side that he was thereby rendered incapable of working for upwards of a week: that he hit this deponent's wife with another stone without any kind of provocation; which so hurt her that she was obliged to take to her bed, and has not been right well since. ‘ANN COOSHEA, of Cork, deposes, ‘That on or about the 12th of June, as she was standing at her father's door, Nicholas Butler with a riotous mob began to abuse this deponent and her family, calling them heretic bitches, saying they were damned and all their souls were in hell: that then, without any provocation, he took up a great stone and threw it at this deponent, which struck her on the head with such force that it deprived her of her senses for some time. ‘ANN WRIGHT, Of Cork, deposes,

Accordingly twenty-eight depositions were taken (from the foul copies of some of which the preceding account is mostly transcribed), and laid before the Grand Jury, August 19. But they did not find any one of these bills. Instead of this, they made that memorable presentment which is worthy to be preserved in the annals of Ireland to all succeeding generations: ‘We find and present Charles Wesley to be a person of ill fame, a vagabond, and a common disturber of His Majesty's peace; and we pray he may be transported. ‘We find and present James Williams, &c, ‘We find and present Robert Swindle, &c. ‘We find and present Jonathan Reeves, &c. ‘We find and present James Wheatly, &c. ‘We find and present John Larwood, &c. ‘We find and present Joseph M'Auliff, &c. ‘We find and present Charles Skelton, &c. ‘We find and present William Tooker, &c. ‘We find and present Daniel Sullivan, &c.’ 12. Mr. Butler and his mob were now in higher spirits than ever. They scoured the streets day and night, frequently hallooing as they went along, ‘Five pounds for a Swaddler's [A name first given to John Cennick, from his preaching on those words, ‘Ye shall find the babe wrapped in swaddling-clothes, lying in a manger.’ See Journal, iii. 472; C. Wesley's Journal, i. 457; and letter of July 3, 1756.] head!’ their chief declaring to them all he had full liberty now to do whatever he would, even to murder, if he pleased; as Mr. Swain, of North Abbey, and others are ready to testify. 13. The Sessions, held at Cork on the 5th of October following, produced another memorable presentment: ‘We find and present John Horton to be a person of ill fame, a vagabond, and a common disturber of His Majesty's peace; and we pray that he may be transported.’ But, complaint being made of this above as wholly illegal, it vanished into air.

18. It was now generally believed there would be no more riots in Cork; although I cannot say that was my opinion. On May 19 I accepted the repeated invitation of Mr. Alderman Pembrock, and came to his house. Understanding the place where the preaching usually was would by no means contain those who desired to hear me, at eight in the morning I went to Hammond's Marsh. The congregation was large and deeply attentive. A few of the rabble gathered at a distance; but by little and little they drew near and mixed with the congregation. So that I have seldom seen a more quiet and orderly assembly at any church in England or Ireland. 19. In the afternoon, a report being spread abroad that the Mayor designed to hinder my preaching on the Marsh, I desired Mr. Skelton and Jones to wait upon him and inquire concerning it. Mr. Skelton asked if my preaching there would be offensive to him; adding, ‘If it would, Mr. Wesley would not do it.’ He replied warmly, ‘Sir, I will have no mobbing.’ Mr. Skelton said, ‘Sir, there was none this morning.’ He answered, ‘There was. Are there not churches and meeting-houses enough I will have no more mobs and riots.’ Mr. Skelton replied, ‘Sir, neither Mr. Wesley nor they that heard him made either mobs or riots.’ He answered plain, ‘I will have no more preaching; and if Mr. Wesley attempts to preach, I am prepared for him.’ I did not conceive till now that there was any real meaning in what a gentleman said some time since; who, being told, ‘Sir, King George tolerates Methodists,’ replied, ‘Sir, you shall find the Mayor is King of Cork.’

But you say he likewise' made use of unwarrantable expressions, particularly with regard to faith and good works, and the next day denied that he had used them’ (pages 10-11). Sir, your word is not proof of this. Be pleased to produce proper vouchers of the facts, and I will then give a farther answer. Likewise, as to his ‘indecent and irreverent behavior at church, turning all the preacher said into ridicule, so that numbers asked in your hearing why the churchwardens did not put the profane, wicked scoundrel in the stocks,’ my present answer is, I doubt the facts. Will your ‘men of undoubted character’ be so good as to attest them 6. Of all these, Mr. Williams, Cownley, Reeves, Haughton, Larwood, Skelton, Swindells, Tucker, and Wheatley, you pronounce in the lump that they are ‘a parcel of vagabond, illiterate babblers’ (pages 3-4), of whom ‘everybody that has the least share of reason must know’ that, though ‘they amuse the populace with nonsense, ribaldry, and blasphemy, they are not capable of writing orthography or good sense.’ Sir, that is not an adjudged case. Some who have a little share of reason think they are capable both of speaking and writing good sense. But if they are not, if they cannot write or read, they can save souls from death; they can by the grace of God bring sinners from darkness to light and from the power of Satan unto God. 7. But they ‘made a woman plunder her poor old husband, and another absent herself from her husband and children’ (pages 24-5), Pray, what are their names, where do they live, and how may one come to the speech of them I have heard so many plausible tales of this kind which on examination vanished away, that I cannot believe one word of this till I have more proof than your bare assertion.

10. You proceed: ‘But pray what are those facts which you say are not misrepresented Do you mean that Butler was hired and paid by the Corporation and clergy’ or ‘that this’ remarkably loyal’ city is disaffected to the present Government’ and that ‘a Papist was supported, nay hired, by the Chief Magistrate to walk the streets, threatening bloodshed and murder Declare openly whether these are the facts.’ Sir, I understand you well; but for the present I beg to be excused. There is a time and a place for all things. 11. I rejoice to hear the city of Cork is so ‘remarkably loyal,’ so entirely ‘well-affected to the present Government.’ I presume you mean this chiefly of the Friendly Society (in whom the power of the city is now lodged) erected some time since in opposition to that body of Jacobites commonly called ‘The Hanover Club.’ I suppose that zealous anti-Methodist who some days ago stabbed the Methodist preacher in the street, and then cried out, ‘Damn King George and all his armies!’ did this as a specimen of his ‘eminent loyalty.’ It cannot be denied that this loyal subject of King George, Simon Rawlins by name, was, upon oath made of those words, committed to jail on May 31; and it was not till six days after, that he walked in procession through the town, with drums beating and colors flying, and declared at the head of his mob he would never rest till he had driven all these false prophets out of Cork. How sincere they were in their good wishes to King George and his armies they gave a clear proof the 10th of this instant June, when, as ten or twelve soldiers were walking along in a very quiet and inoffensive manner, the mob fell upon them, swore they would have their lives, knocked them down, and beat them to such a degree that on June x2 one of them died of his wounds and another was not then expected to live many hours.

You charge me, fourthly, with holding ‘midnight assemblies’ (page 24). Sir, did you never see the word ‘Vigil’ in your Common Prayer Book Do you know what it means If not, permit me to tell you that it was customary with the ancient Christians to spend whole nights in prayer, and that these nights were termed Vigiliae, or Vigils. Therefore, for spending a part of some nights in this manner, in public and solemn prayer, we have not only the authority of our own national Church, but of the universal Church in the earliest ages. 16. You charge me, fifthly, with ‘being the cause of all that Butler has done’ (page 17). True; just as Latimer and Ridley (if I may dare to name myself with those venerable men) were the cause of all that Bishop Bonner did. In this sense the charge is true. It has pleased God (unto Him be all the glory!) even by my preaching or writings to convince some of the old Christian scriptural doctrine, which till then they knew not. And while they declared this to others you showed them the same love as Edmund of London did to their forefathers. Only the expressions of your love were not quite the same, because (blessed be God) you had not the same power. 17. You affirm, sixthly, that I ‘rob and plunder the poor, so as to leave them neither bread to eat nor raiment to put on’ (page 8). An heavy charge, but without all color of truth -- yea, just the reverse is true. Abundance of those in Cork, Bandon, Limerick, Dublin, as well as in all parts of England, who a few years ago, either through sloth or profuseness, had not bread to eat or raiment to put on, have now, by means of the preachers called Methodists, a sufficiency of both. Since, by hearing these, they have learned to fear God, they have learned also to work with their hands, as well as to cut off every needless expense, to be good stewards of the mammon of unrighteousness.

21. I come now to your defense of the Corporation and clergy. But sure such a defense was never seen before. For whereas I had said, ‘I dislike the condemning the magistrates or clergy in general, because several of them’ (so I charitably supposed) ‘were not concerned in the late proceedings,’ you answer, ‘Pray by all means point them out, that they may be distinguished by some mark of honor above their brethren’ (pages 29-30). What do you mean If you mean anything at all, it must be that they were all concerned in the late proceedings. Sir, if they were (of which I own you are a better judge than I), was it needful to declare this to all the world especially in so plain terms as these Did not your zeal here a little outrun your wisdom 22. ‘But the magistrate,’ you say, was only ‘endeavoring to secure the peace of the city’ (page 6). A very extraordinary way of securing peace! Truly, sir, I cannot yet believe, not even on your word, that ‘all the magistrates except one’ (pages 29-30) were concerned in this method of securing peace. Much less can I believe that ‘all the clergy’ were concerned in thus ‘endeavoring to bring back their flock led astray by these hirelings’ (an unlucky word) ‘into the right fold.’ 23. Of the clergy you add, ‘What need have they to rage and foam at your preaching Suppose you could delude the greater part of their flocks, this could not affect their temporal interest.’ (Page 7.) We do not desire it should. We only desire to delude all mankind (if you will term it a delusion) into a serious concern for their eternal interest, for a treasure which none can take away. Having now both stated the facts to which you referred, and considered the most material parts of your performance, I have only to subjoin a few obvious reflections, naturally arising from a view of those uncommon occurrences, partly with regard to the motives of those who were active therein, partly to their manner of acting. 1. With regard to the former, every reasonable man will naturally inquire on what motives could any, either of the clergy or the Corporation, ever think of opposing that preaching by which so many notoriously vicious men have been brought to an eminently virtuous life and conversation.

To Mrs. Gallatin Date: DUBLIN, July 19, 1750. Source: The Letters of John Wesley (1750) Author: John Wesley --- MADAM, -- I did not receive your favor of June 24 before last night. By what means it was delayed I know not. The reason why we refused for several years to license any of the places wherein we preached was this. [Wesley was reluctant to license his meeting-places; but the action of his opponents compelled such a course in many cases. See Journal vii. 339; Large Minutes 1770 Works, viii. 331.] We supposed it could not be done without styling ourselves Dissenters. But the Recorder of Chester showed us this was a mistake and procured a license for Thomas Sidebotham’s house in that county, although he (then as well as at all other times) professes himself a member of the Established Church. Since then we have licensed the house at Leeds and some others. The manner of doing it is this. At the Quarter Sessions a note with these or the like words is presented to the Justices: ‘A. B. desires his house in C. D. may be licensed for public worship.’ By order of the Bench this is registered, and sixpence paid to the clerk. I cannot doubt but a blessing has attended Mr. Whitefield's ministry in Manchester. [Whitefield wrote from Manchester on June 8 to Lady Gertrude Hotham: ‘Thousands and thousands for some time past have flocked to hear the Word every day, and the power of God has attended it in a glorious manner.’] It is necessary for me to visit the Societies in the West of England, unless my brother can exchange with me. He proposed going into the North himself. If he visits Cornwall, I can go northward; and if I do, I shall certainly do myself the pleasure to wait upon Mr. Gallatin and you.

To his Wife Source: The Letters of John Wesley (1751) Author: John Wesley --- [Leeds, May 15 1751] MY DEAR MOLLY, -- Love is talkative. Theref[ore I can't wait] any longer. For it is two w[eeks since] the former part of my last [letter] for you but [one]. And I found [such] nearness to you, that I could [not wait]. I hope, my Dear Love, that [you go] in the morning, and that you will dispatch all the [business] that nothing may hinder. [But] if God sees it will be [not so, may we] both say, Not as I will. . . . I suppose you kn[ow] . . . Dearest Love, adieu. Pray enclose Brother Armitage’s [letter]. Frank, and send it immediate[ly].

To John Bennet Source: The Letters of John Wesley (1751) Author: John Wesley --- [November 1751.] You judge quite right that one of our brethren ought to be at the Assizes at Chester. The most proper person of all others (if you receive this time enough) is John Bennet. It will be an exceeding great check to those who would otherwise blaspheme the gospel. That circumstance should be declared in open court, -- that this man was no Methodist; that the Germans have declared above two years agone in the pubic newspapers [See Journal, iii. 434-5. The Moravians wrote to the Daily Post in Sept. 1749, pointing out that they were not Methodists.] that they have nothing to do with the Methodists; and that therefore, whatever the Germans do, the Methodists are no more to answer for it than the Presbyterians. Stand fast.

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.

My words are, ‘Oh what an hypocrite have I been (if this be so) for near twice ten years! But I know it is not so. I know every one under the law is even as I was ’-- namely, from the time I was twelve years old [See under sect. 40, and also letters of Feb. 9, 1750, and July ix, 1763.] till considerably above thirty. ‘And is it strange,’ you say, ‘that such an one should be destitute of means to resolve his scruples should be ever at variance with himself, and find no place to fix his foot’ Good sir, not too fast. You quite outrun the truth again. Blessed be God, this is not my case. I am not destitute of means to resolve my scruples. I have some friends and a little reason left. I am not ever at variance with myself, and have found a place to fix my foot: Now I have found the ground wherein Firm my soul's anchor may remain-- The wounds of Jesus, for my sin Before the world's foundation slain. And yet one of your assertions I cannot deny -- namely, that you 'could run the parallel between me and numbers of fanatical Papists '; and that not only with regard to my temper, but my stature, complexion, yea (if need were) the very color of my hair. 15. In your next section you are to give an account of the ‘spiritual succors and advantages received either during these trims, or very soon after’ (sect. x. p. 92, &c.). It is no wonder you make as lame work with these as with the conflicts which preceded them. ‘As the heart knoweth its own bitterness, so a stranger doth not intermeddle with his joy.' But it is no business of mine, as you have not done me the honor to cite any of my words in this section. 16. ‘The unsteadiness of the Methodists both in sentiments and practice’ (sect. xi. p. 95, &c.) is what you next undertake to prove. Your loose declamation with which you open the cause I pass over, as it rests on your own bare word; and haste to your main reason, drawn from my sentiments and practice with regard to the Moravians.

24. The second passage (written January 24, 1738) is this: ‘In a storm I think, What if the gospel be not true Then thou art of all men most foolish. For what hast thou given thy goods, thy ease, thy friends, thy reputation, thy country, thy life For what art thou wandering over the face of the earth -- A dream, a cunningly-devised fable.’ (i. 418.) I am here describing the thoughts which passed through my mind when I was confessedly an unbeliever. But even this implies no skepticism, much less Atheism, no ‘denial of the truth of Revelation,’ but barely such transient doubts as, I presume, may assault any thinking man that knows not God. The third passage (which you tack to the former as if they were one and the same) runs thus: ‘I have not such a peace as excludes the possibility either of doubt or fear. When holy men have told me I had no faith, I have often doubted whether I had or no. And those doubts have made me very uneasy, till I was relieved by prayer and the Holy Scriptures.’ (if. 91.) Speak frankly, sir: does this prove me guilty of skepticism, infidelity, or Atheism What else does it prove Just nothing at all, but the ‘pertinacious confidence’ of him that cites it. 25. You recite more at large one passage more. The whole paragraph stands thus: ‘St. Paul tells us the “fruit of the Spirit is love, joy, peace, longsuffering, gentleness, meekness, temperance.” Now, although by the grace of God in Christ I find a measure of some of these in myself--namely, of peace, longsuffering, gentleness, meekness, temperance; yet others I find not. I cannot find in myself the love of God or of Christ. Hence my deadness and wanderings in public prayer. Hence it is that even in the Holy Communion I have rarely any more than a cold attention. Hence, when I hear of the highest instance of God's love, my heart is still senseless and unaffected. Yea, at this moment (October 14, 1738) I feel no more love to Him than one I had never heard of.’ [See letters of Nov. 22, 1758 (to Isaac Lelong), and June 27, 1766.] (ii. 91.)

Thus far you have been speaking of the Methodists in London. And what have you proved concerning them Only that the Moravians, mixing with them twelve years ago, while they were young and unexperienced, set them a-disputing with each other, and thereby occasioned much confusion for several months. But you have not proved that the Methodists in general were even then ‘all together by the ears,’ and much less that they have been so ever since and that they are so now. 35. I now attend you to Kingswood. Not to ‘Bristol and Kingswood,’ which you artfully join together. The Society at Bristol was no more concerned with the disputes in Kingswood than with those in London. Here the first quotation, though containing but two lines, is extracted from three different paragraphs; in one of which I say: ‘I had many unpleasing accounts (in December 1740) concerning our little Society in Kingswood.’ In the second: ‘I went to Kingswood, if haply I might repair the breaches which had been made’ by the Predestinarian preachers. In the third: ‘I laboured to heal the jealousies and misunderstandings which had arisen.’ (ii. 406-7.) The second passage, part of which you quote, is this: ‘I returned early in the morning to Kingswood; but my congregation was gone to hear Mr. Cermick, so that I had not above two or three men and as many women’ (ii. 410). The third is: ‘January 1. I explained, “If any man be in Christ, he is a new creature.” But many of our brethren had no ears to hear, having disputed away both their faith and love.’ (ii. 412.) The fourth: ‘February 21. I inquired concerning the divisions and offences which began afresh to break out in Kingswood. In the afternoon I met a few of the bands; but it was a cold, uncomfortable meeting.’ (ii. 426.) You have picked out here and there a word from several pages in order to furnish out a fifth quotation. The most material part of it is this: ‘Saturday, 28. I read the following paper at Kingswood: “For their scoffing at the Word and ministers of God, for their backbiting and evil-speaking, I declare the persons above-mentioned to be no longer members of this Society.”’ (ii. 430.) ‘And we had great reason to bless God that, after fifty-two were withdrawn, we had still upwards of ninety left’ (if. 433).

This is half true (which is something uncommon with you), and only half false. It is true that for thirty years last past I have ‘gradually put on a more catholic spirit,’ finding more and more tenderness for those who differed from me either in opinions or modes of worship. But it is not true that I ‘reject any design of converting others from any communion.’ I have, by the blessing of God, converted several from Popery, who are now alive and ready to testify it. Your fourth argument is that in a Collection of Prayers I cite the words of an ancient Liturgy - ‘For the faithful departed.’ Sir, whenever I use those words in the Burial Service, I pray to the same effect: ‘That we, with all those who are departed in Thy faith and fear, may have our perfect consummation and bliss, both in body and soul’: yea, and whenever I say, ‘Thy kingdom come’; for I mean both the kingdom of grace and glory. In this kind of general prayer, therefore, ‘for the faithful departed,’ I conceive myself to be clearly justified, both by the earliest antiquity, by the Church of England, and by the Lord’s Prayer; although the Papists have corrupted this scriptural practice into praying for those who die in their sins. 45. Your fifth argument is: ‘That they use private confession, in which every one is to speak the state of his heart, with his several temptations and deliverances, and answer as many searching questions as may be. And what a scene,’ say you, ‘is hereby disclosed! What a filthy jakes opened, when the most searching questions are answered without reserve!’ Hold, sir, unless you are answering for yourself: this undoubtedly you have a right to do. You can tell best what is in your own heart. And I cannot deny what you say: it may be a very ‘filthy jakes,’ for aught I know. But pray do not measure others by yourself. The hearts of believers ‘are purified through faith.’ When these open their hearts one to another, there is no such scene disclosed. Yet temptations to pride in various kinds, to self-will, to unbelief in many instances, they often feel in themselves (whether they give any place to them or no), and occasionally disclose to their brethren.

To John Topping Source: The Letters of John Wesley (1752) Author: John Wesley --- [June 11, 1752.] REVERAND SIR, To your first question, ‘whether any orthodox members of Christ’s Church ever took upon them the public office of preaching without Episcopal ordination, and in what century' I answer, Yes, very many, after the persecution of Stephen in the very first century, as you may read in the 8th chapter of the Acts. But I must likewise ask you, ‘In what century did any drunkard take that office upon himself either with or without Episcopal ordination And can he who is not a member of Christ’s Church be a minister of it’ To your second question, ‘Whether a pretence to an immediate mission to preach ought not to be confirmed by miracles’ I answer, Yes, by the grand miracle of saving sinners from their sins. I read of no other wrought by the preachers abovementioned. To your third question, 'By what scriptural authority I reconcile such a mission to preach with a non-administration of the sacraments’ I answer, ‘By the authority of the very same scriptures; wherein we do not find that they who then preached (except Philip alone) did so much as administer baptism to their own converts.’ -- I am, reverend sir, Your well-wisher. [This is apparently an instruction to Wesley’s preacher at Newcastle, who may have sent on the letter to Topping.] If the priest makes any reply, as ’tis very probable he will, send it to Mr. Wesley as soon as you get it, and let him know how to send to you. Direct to Mr. Wesley at the Foundry, near Moorfields, London. I trust that none of you will ever forget that the only way to put to silence the ignorance of foolish men is by walking as becometh the gospel. And that you may al do this, striving together for the hope of the gospel, is the fervent prayer of Your affectionate brother.

To his Brother Charles Date: ATHXONE. August 8, 1752. Source: The Letters of John Wesley (1752) Author: John Wesley --- DEAR BROTHE, -- I almost wonder that I hear not one word from you since the trial at Gloucester. Either Mr. I'Anson or someone else should have wrote by the next post. Does every one forget me as soon as we have the sea between us Some of our preachers here have peremptorily affirmed that you are not so strict as me; that you neither practice, nor enforce nor approve of the Rules of the Bands. I suppose they mean those which condemn needless self-indulgence, and recommend the means of grace, fasting in particular, which is wellnigh forgotten throughout this nation. I think it would be of use if you wrote without delay and explain yourself at large. They have likewise openly affirmed that you agree with Mr. Whitefield, touching Perseverance at least, if not Predestination too. Is it not highly expedient that you should write explicitly and strongly on this head likewise Perhaps the occasion of this latter affirmation was that both you and I have often granted an absolute, unconditional election of some, together with a conditional election of all men. I did incline to this scheme for many years; but of late I have doubted of it more and more: (1) because all the texts which I used to think supported it, I now think prove either more or less either absolute reprobaton and election, or neither; (2) because I find this opinion serves all the ill purposes of absolute predestination, particularly that of supposing infallible perseverance. Talk with any that holds it, and so you will find. On Friday and Saturday next is our little Conference at Limerick. I hope my sister feels herself in a good hand, and that you can trust Him with her and all things. [Charles Wesley’s first child, called John after his brother, was born on Aug. 21, and died of small-pox on Jan. 7, 1754.] We join in love.

Page 343: ‘No creature can suffer but what has merited punishment.’ This is not true: for the man Christ Jesus was a creature. But He suffered; yet He had not merited punishment, unless our sins were imputed to Him. But if so, Adam's sin might be imputed to us; and on that account even an infant may suffer. Now, if these things are so, if a creature may suffer for the sin of another imputed to him, then the whole frame of reasoning for the pre-existence of souls, raised from the contrary supposition, falls to the ground. Page 347: ‘There are but three opinions concerning the transmission of original sin.’ That is, there are but three ways of accounting how it is transmitted. I care not if there were none. The fact I know, both by Scripture and by experience. I know it is transmitted; but how it is transmitted I nether know nor desire to know. Page 353: ‘By this insensibility and spiritual lethargy in which all souls remain, ere they awake into mortal bodies, the habits of evil in some are totally extinguished.’ Then it seems there is a third possible way of curing moral evil. And why may not all souls be cured this way without any pain or suffering at all ‘If any impurity remains in them, it is destroyed in a middle state after death’ (ibid.). I read nothing of either of these purgations in the Bible. But it appears to me, from the whole tenor of his writings, that the Chevalier's notions are about one quarter scriptural, one quarter Popish, and two quarters Mystic. Page 360: ‘God dissipated the chaos introduced into the solar system by the fall of angels.’ Does sacred Writ affirm this Where is it written, except in Jacob Behmen Page 366: ‘Physical evil is the only means of curing moral evil.’ This is absolutely contrary both to Scripture, experience, and his own words (page 353). And ‘this great principle,’ as he terms it, is one of those fundamental mistakes which run through the whole Mystic divinity. Almost all that is asserted in the following pages may likewise be confuted by simply denying it. Page 373: ‘Hence we see the necessity of sufferings and expiatory pains in order to purify lapsed beings, the intrinsic efficacy of physical to cure moral evil.’

O brother, pretend no longer to the thing that is not. You do not, will not act in concert with me. Not since I was married only (the putting it on that is a mere finesse), but for ten years last past and upwards you have no more acted in connection with me than Mr. Whitefield has done. I would to God you would begin to do it now; or else talk no more as if you did. My love to my sister. Adieu. You told W. Briggs ‘that you never declined going to any place because my wife was there.’ I am glad of it. If so, I have hope we may some time spend a little time together. Why do you omit giving the sacrament in Kingswood What is reading prayers at Bristol in comparison of this I am sure, in making this vehement alteration, you never consulted with me. My love to my sister. Adieu! To A. B. LONDON November 9, 1753. SIR, -- Partly business and partly illness prevented my acknowledging your favor of October the 11th. I have not yet had leisure to read the book. When I have, I will trouble you with a few lines more. I have always approved of the German method of practicing physic far beyond the English, which (so far as I can see) is in numberless respects contrary both to experience, common sense, and common honesty. -- I am, sir, Your obliged servant. A. B., At the Essex Coffee House, In Whitechappel

To Samuel Furly Date: LONDON, December 7, 1754. Source: The Letters of John Wesley (1754) Author: John Wesley --- MY DEAR BROTHER, -- For the present it does not appear to be necessary for you to enter into any dispute with your instructor. [See letter of Feb. 19, 1755.] But perhaps he would read a short tract; suppose, The Nature and Design of Christianity. [Wesley’s abridgement of the first chapter of William Law’s Practical Treatise upon Christian Perfection (1740, 19 pp.). See Green’s Bibliography, No. 17.] If at any time he should be touched by what he reads, it would then be a seasonable time to speak. I should not advise you by any means to enter upon anything like teaching or exhorting a company of people. If any poor townsman who is sick desires your assistance, you need not scruple to visit him. But farther than this it seems you are not called to go at present. The main point is now to improve your time in private, to keep dose to God in prayer, and to fix your eye on Him in whatever you do. Then the unction of the Holy One will teach you of all things. --I am Your affectionate brother.

To James Hutton Date: January 7, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- SIR--You justly observe in your letter of December 31, published in the London Daily Advertiser, that several friends and well-wishers of the Moravians into whose hands the writings of their adversaries have fallen ‘are somewhat impatient that the Moravians have hitherto published no direct answer to any wrote in this country and wish they would at last resolve to answer because their adversaries cry out in all companies that they have nothing to answer, and that their silence must be taken for confession.’ I myself am ‘not fond of finding the Moravians guilty without trial I take no pleasure in any abuses thrown out upon them.’ Yet I confess ‘I begin to be almost staggered that so little answer is still given to the many accusations against them.’ In order, therefore, to bring this matter to a short and clear issue, I have ‘summed up’ as briefly as possible the most material parts of ‘the charge against the Moravian’s by reducing of them into the form of Queries at an Examination.’ And I do indeed ‘hope to get plain, positive, and categorical answers’; as this is, you say, ‘the very method the Moravians had so repeatedly desired, in order to enable them to give a reason of the hope that is in them.’ You add: ‘I am glad that at last somebody will be so much concerned for the truth as to make some inquiry. For are not the charges against the Moravians of such a nature as to render an indolent indifference whether things are true or false almost unpardonable And should any man be listened to for a moment who would have the assurance to persuade the world, before he has seen the Queries and their Answers, that they will not come to the point’ None, I think, will have the assurance to deny that the Queries subjoined do ‘come to the point.’ And as ‘this is the very method which the Moravians have so repeatedly desired, who can doubt but they will give without delay plain, positive, categorical answers’

To Samuel Furly Source: The Letters of John Wesley (1755) Author: John Wesley --- LONDON March, 20 1755. MY DEAR BROTHER, -- Of those things which are lawful in themselves, such only are lawful to me as are sfta, conducive either directly or indirectly to my holiness or usefulness. Many things not conducive directly to either, yet may be so remotely, as the learning of languages or arithmetic. And of this kind are most academical exercises. They remotely (a Hough not directly) conduce to our usefulness in the world; by enabling us to take degrees, or to do other things which are (in the present state of things) necessary as means to higher ends. I wish Mr. Hallifax [Spelt with one l by Wesley.] had a little tract of Bishop Bull’s [Wesley deals more fully with this little tract (which he says ‘was of much service to me’) in the letter of May 13, 1764. For his reference to Bishop Bull see Journal, ii. 470, 473-7d; Works, vii. 455; and letter of Aug. 22, 1744.] entitled A Companion for the Candidates for Holy Orders. I dreamed an odd dream last night, that five-and-twenty persons of Peterhouse in Cambridge were deeply awakened. Fight your way through! -- I am Your affectionate brother.

To Samuel Furly Date: LEEDS, May 10, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- MY DEAR BROTHER, -- We are to become all things to all men, just so far as God's Word permits. But we may not on this principle vary an hair’s breadth from the written rule. Therefore I dare not trifle with any, because the Word of God expressly forbids it. But I may talk on subjects indirectly useful, such as languages or points of philosophy. That young man was commanded literally to sell all; he could not otherwise escape from covetousness. But we are nowhere commanded so to do. Let any man show the contrary if he can. The general rule of interpreting Scripture is this: the literal sense of every text is to be taken, if it be not contrary to some other texts; but in that case the obscure text is to be interpreted by those which speak more plainly. If any desires you to walk faster than your strength will allow, you have no leave from God to comply with it. If any desires you to go farther when you are already tired, you must desire him either to let you ride or to go on foot with you. Be instant in prayer. Your affectionate brother. Letters directed to the Foundry will find me wherever I am.

If Mr. Lampe’s tunes [John F. Lampe was a musical composer engaged at Covent Garden Theatre. He received much spiritual blessing through the Wesleys, and composed tunes for their hymns.] are in print already, it is enough. I wish you had told me this six months ago, and the rest (which only we want) should have, been printed before now. Pray send them by Michael Fenwick to me hem. He will be in Bristol next week. Cyprian is a terrible witness of the sense of the then Church. For he speaks it not as his own private sense, but as incontestable, allowed rule. And by Antistes [The passage of Cyprian, cited in the letter of June 23, 1739 is Populus a scelerato antistite separare se debet.] there I really believe he means the minister of a parish. That pinches me; nevertheless I think with you till I see more light, though I should be hard set to defend myself against a skilful adversary. When I am convinced it is my duty, I will follow Cyprian’s advice. The same say you, and no more. I do not fluctuate yet. But I can’t answer the arguments on that side the question. Jos. Cowley says, ‘For such and such reasons I dare not hear a drunkard preach or mad prayers.’ I answer, ‘I dare.’ But I can’t answer his reasons. Adieu! I can stay here four or five weeks. Then I purpose for Cornwall. Can you come hither when I go Or will you go into Cornwall for me My love to my sister. What could put it into your head to recommend (if you did recommend) that rude, boisterous clown to Mr. Lloyd [See letter of March 20.]

To his Brother Charles Date: LONDON, July 16, 1755. Source: The Letters of John Wesley (1755) Author: John Wesley --- DEAR BROTHER, -- Are there not more of the same kind who are not dissevered How will you know It deserves all diligence. I wish you had mentioned only his drunkenness in the Society. It was pity to add anything more. Keep to that, and we are agreed. Some time you may spend in recommending outward modes of worship; ‘but not all, not the most, not much of it.’ There are many greater things and more immediately necessary for our people. Holiness of heart and life they want most, and they want it just now. I have often heard that word ‘Babel’ [See letter of June 28.] used, and I do not understand it yet. What does it mean I cannot see one jot of it Of I guess at its meaning) in the Rules either of our Society or bands. I do not myself, and dare not, give that under my hand, to you or any man living. And I should count any one either a fool or a knave that would give it under his hand to me. You are by no means free from temptation. You are acting as if you had never seen either Stillingfleet, Baxter, or Howson. [John Howson (1556-1631); educated at St. Paul’s School and Christ Church; Chaplin to Elizabeth and James I; Bishop of Oxford 1619, Durham 1628; distinguished writer and preacher against Popery. His four polemical discourses against the Supremacy of St. Peter were published by order of James I in 1622.] I am very calm and cool, determining nothing but to do nothing rashly. Now, which is more in the temptation To my thought you are in it over head and ears. Whoever is convinced or not convinced, ordination and separation are not the same thing. If so we have separated already. Herein I am the fifteenth. Your gross bigotry lies here -- in putting a man on a level with an adulterer because he differs from you as to Church government. Ne scutica dignum horribili sectere flagello! [Horace’s Satires, I. iii. 119: ‘What merits but the rod punish not with the cat.’] What miserable confounding the degrees of good and evil is this!

First. With regard to the Liturgy itself: though they allow it is in the general one of the most excellent human compositions that ever was, yet they think it is both absurd and sinful to declare such an assent and consent as is required to any merely human composition. Again: though they do not object to the use of forms, yet they dare not confine themselves to them. And in this form (The Book of Common Prayer) there are several things which they apprehend to be contrary to Scripture. Secondly. As to the laws of the Church, if they include the Canons and Decretals, both which are received as such in our Courts, they think ‘the latter are the very dregs of Popery, and that many of the former, the Canons of 1603, are as grossly wicked as absurd.’ And, over and above the objections which they have to several particular ones, they think ‘(1) that the spirit which they breathe is throughout truly Popish and antichristian; (2) that nothing can be more diabolical than the ipso-facto excommunication so often denounced therein; (3) that the whole method of executing these Canons, the process used in our Spiritual Courts, is too bad to be tolerated not in a Christian but in a Mahometan or Pagan nation.’ Thirdly. With respect to the ministers, they doubt ‘whether there are not many of them whom God hath not sent; inasmuch as they neither live the gospel nor teach it; neither indeed can, seeing they do not know it.’ They doubt the more, ‘because themselves disclaim that inward call to the ministry which is at least as necessary as the outward.’ And they are not dear ‘whether it be lawful to attend the ministrations of those whom God has not sent to minister.’ Fourthly. The doctrines actually taught by these, and indeed by a great majority of the Church ministers, they think ‘are not only wrong, but fundamentally so, and subversive of the whole gospel.’ They therefore doubt ‘whether it be lawful to bid them God-speed or to have any fellowship with them.’ I will freely acknowledge that I cannot answer these arguments to my own satisfaction. So that my conclusion (which I cannot yet give up), that it is lawful to continue in the Church, stands, I know not how, almost without any premises that are able to bear its weight.

My difficulty is very much increased by one of your observations. I know the original doctrines of the Church are sound; I know her worship is (in the main) pure and scriptural. But if ‘the essence of the Church of England considered as such, consists in her orders and laws’ (many of which I myself can say nothing for), ‘and not in her worship and doctrines’ those who separate from her have a far stronger plea than I was ever sensible of. 4. At present I apprehend those, and those only, to separate from the Church who either renounce her or refuse to join in her pubic worship. As yet we have done neither; nor have we taken one step farther than we were convinced was our bounden duty. It is from a full conviction of this that we have (1) preached abroad, (2) prayed extempore, (3) formed Societies, and (4) permitted preachers who were not episcopally ordained. And were we punished on this side, were there no alternative allowed, we should judge it our bounden duty rather wholly to separate from the Church than to give up any one of these points. Therefore, if we cannot stop a seperation without stopping lay preachers, the case is clear - we cannot stop it at all. 5. ‘But if we permit them, should we not do more Should we not appoint them rather Since our bare permission puts the matter quite out of our hands and deprives us of all our influence.’ In a great measure it does; therefore to appoint them is far more expedient, if it be lawful. But is it lawful for presbyters circumstanced as we are to appoint our ministers This is the very point wherein we desire advice, being unafraid of leaning to our own understanding. It is undoubtedly ‘needful,’ as you observe, to come to some resolution in this point’; and the sooner the better. I therefore rejoice to hear that you think ‘that this matter may be better and more inoffensively ordered; and that a method may be found which, conducted with prudence and patience, will reduce the constitution of Methodism to due order, and render the Methodists under God more instrumental to the ends of practical religion.'

To William Law Date: LONDON, January 6, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- REVEREND SIR, -- In matters of religion I regard no writings but the inspired. Tauler, Behmen, and an whole army of Mystic authors are with me nothing to St. Paul. In every point I appeal 'to the law and the testimony,' and value no authority but this. At a time when I was in great danger of not valuing this authority enough you made that important observation: ‘I see where your mistake lies. You would have a philosophical religion; but there can be no such thing. Religion is the most plain, simple thing in the world. It is only, “We love Him because He first loved us.” So far as you add philosophy to religion, just so far you spoil it. ‘This remark I have never forgotten since; and I trust in God I never shall.’ But have not you Permit me, sir, to speak plainly. Have you ever thought of it since Is there a writer in England who so continually blends philosophy with religion even in tracts on The Spirit of Prayer and The Spirit of Love, wherein from the titles of them one would expect to find no more of philosophy than in the Epistles of St. John. Concerning which, give me leave to observe in general: (1) That the whole of it is utterly superfluous: a man may be full both of prayer and love, and not know a word of this hypothesis. (2) The whole of this hypothesis is unproved; it is all precarious, all uncertain. (3) The whole hypothesis has a dangerous tendency; it naturally leads men off from plain, practical religion, and fills them with the ‘knowledge’ that ‘puffeth up’ instead of the ‘love’ that ‘edifieth.’ And (4) It is often flatly contrary to Scripture, to reason, and to itself. But over and above this superfluous, uncertain, dangerous, irrational, and unscriptural philosophy, have not you lately grieved many who are not strangers to the spirit of prayer or love, by advancing tenets in religion, some of which they think are unsupported by Scripture, some even repugnant to it Allow me, sir, first to touch upon your philosophy, and then to speak freely concerning these.

‘Darkness, though contrary to light, is yet absolutely necessary to it. Without this, no manifestation or visibility of light could possibly be.’ This is absolutely new and surprising. But how is it to be proved Thus: ‘God dwelleth in the light which no man can approach. Therefore light cannot be manifested to man but by darkness.’ (Page 189.) Ah, poor consequence! Would not the same text just as well prove transubstantiation ‘Light and darkness do everything, whether good or evil, that is done in man. Light is all power, light is all things and' nothing.’ (Ibid.) I cannot conceive what ideas you affix to the terms ‘light’ and ‘darkness.’ But I forget. You except against ideas. Can you teach us to think without them Once more: you say, ‘Darkness is a positive thing, and has a strength and substantiality in it’ (page 182). I have scarce met with a greater friend to darkness, except' the illuminated Jacob Behmen.’ But, sir, have you not done him an irreparable injury I do not mean by misrepresenting his sentiments (though some of his profound admirers are positive that you misunderstand and murder him throughout), but by dragging him out of his awful obscurity, by pouring light upon his venerable darkness. Men may admire the deepness of the wall and the excellence of the water it contains; but if some officious person puts a light into it, it will appear to be both very shallow and very dirty. I could not have borne to spend so many words on so egregious trifles, but that they are mischievous trifles: Hae nugae seria ducent In mala. [Horace's Ars Poetica, I. 451: ‘These trifles serious mischief breed.’] This is dreadfully apparent in your own case (I would not speak, but that I dare not refrain), whom, notwithstanding your uncommon abilities, they have led astray in things of the greatest importance. Bad philosophy has by insensible degrees paved the way for bad divinity: in consequence of this miserable hypothesis, you advance many things in religion also, some of which are unsupported by Scripture, some even repugnant to it. II. Some of these I shall now mention with the utmost plainness, as knowing for whom and before whom I speak. And, 1. You deny the omnipotence of God.

So it seems the wrath of God in Scripture means no more or less than the wrath of the devil I However, this argument will not prove it. The joy of saints (not of angels, that I remember) is styled the joy of their Lord, because He prepared it for them and bestows it on them, Does He prepare and bestow the rage of devils upon them ‘(5) His wrath and His vengeance are no more in God than what the Psalmist calls His ice and His frost’ (page 74). There is nothing parallel in the case. We cannot take the latter expression literally without glaring absurdity: the former we may. ‘(6) “The earth trembled because He was wroth.” No wrath here but in the elements.’ Nay, if so, here was no wrath at all. For we are agreed ‘only spirits can be wrathful.’ (7) One more text, usually cited against your opinion, you improve into an argument for it: ‘“Avenge not yourselves, for vengeance is Mine.” This is a full proof that vengeance is not in God. If it was, then it would belong to every child of God, or he could not “be perfect as his Father is perfect.”’ (Page 76.) Yes, he could in all His imitable perfections. But God has peculiarly forbidden our imitating Him in this. ‘Vengeance,’ says He, ‘is Mine,’ incommunicably Mine; unless so far as He delegates it to those who are in authority. This, therefore, clearly shows that God executes vengeance; though justice, not vengeance, is properly in Him. Having now proved (as you suppose) that God has neither anger nor justice, it remains only to show (which, indeed, follows by easy and natural consequence) that He never did nor can punish. ‘To say Adam's miserable state was a punishment inflicted upon him by God is an utter absurdity’ (Spirit of Prayer, Part I. p. 24). ‘His sin had not the least punishment of any kind inflicted upon it by God’ (page 26). This is flat and plain. But let us see how far this account agrees with that which God Himself hath given: --

Some might think that when you advised ‘not to seek help from books’ you did not include the Bible. But you clear up this where you answer the objection of your not esteeming the Bible enough. You say: ‘How could you more magnify John the Baptist than by going from his teaching to be taught by that Christ to whom he directed you Now, the Bible can have no other office or power than to direct you to Christ. How, then, can you more magnify the Bible than by going from its teaching to be taught by Christ’ So you set Christ and the Bible in flat opposition to each other! And is this the way we are to learn of Him Nay, but we are taught of Him, not by going from the Bible, but by keeping close to it. Both by the Bible and by experience we know that His Word and His Spirit act in connection with each other. And thus it is that, by Christ continually teaching and strengthening him through the Scripture, ‘the man of God is made perfect, and thoroughly furnished for every good word and work.’ According to your veneration for the Bible is your regard for public worship and for the Lord's Supper. ‘Christ,’ you say, ‘is the church or temple of God within thee. There the supper of the Lamb is kept. When thou art well grounded in this inward worship, thou wilt have learned to live unto God above time and place. For every day will be Sunday to thee, and wherever thou goest thou wilt have a priest, a church, and an altar along with thee.’ (Spirit of Prayer, Part I. p. 73.) The plain inference is: Thou wilt not need to make any difference between Sunday and other days. Thou wilt need no other church than that which thou hast always along with thee; no other supper, worship, priest, or altar. Be well grounded in this inward worship, and it supersedes all the rest.

To Samuel Furly Date: LONDON, February 3, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- DEAR SAMMY, -- The Serious Thoughts [Serious Thoughts occasioned by the late Earthquake at Lisbon, published in 1755, reached a sixth edition. See Journal, iv. 141.] will be sent as soon as they are reprinted. I sha;; make an addition of eight or ten pages, consisting chiefly of a correct and regular account of the earthquakes at Lisbon and other places. Now is the time to arise and shake yourself from the dust. Now assert your liberty. When you are on the field, you can’t make head against the enemy. But now you may secure armor of proof. You may be stronger every day than the other. Only be instant in prayer. I have an extremely pretty letter from Mr. Dodd. [Wesley’s answer to William Dodd was written two days later, also that to ‘P. V.’ (Richard Tompson).] It is wonderfully civil and peremptory. I purpose to answer him this week, and perhaps P. V. too. -- I am 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.

To James Clark Date: CASTLEBAR July 3, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- REVEREND SIR, -- I am obliged to you for the openness and candor with which you write, and will endeavor to follow the pattern which you have set me. [I did not know of John Langston’s affair till you gave me an account of it. He is no preacher allowed of by me; I do not believe that God ever called him to it; neither do I approve his conduct with regard to you: I fear he is, or at least was, a real enthusiast. The same character, I fear, may be justly given to poor Mr. Bermingham.] I sent you that sermon with no particular view, but as a testimony of love to a fellow laborer in the gospel. From the text of that sermon I do not infer that Christians should not inquire into each other’s opinions. Indeed, from the text I infer nothing; I use it to illustrate, not to prove. I am very sensible ‘Jehu had more regard to State policy than to religion’ (page 15); and have no objection to the very fair explication you have made of his words. Accordingly I say (page 13), ‘I do not mean what Jehu implied therein, but what a follower of Christ should understand by it when he proposes it to any of his brethren’: of these only I speak. My general proposition, you may please to remember, was this (page 5): ‘All the children of God may unite in love, notwithstanding their differences in opinion or modes of worship.’ From this persuasion, when I meet with any whom I have reason to believe to be children of God, I do not ask of him (never at our first meeting, seldom till we are better acquainted), ‘Do you agree with me in opinion or modes of worship, particularly with regard to Church Government, Baptism, and the Lord’s Supper’ I let these stand by till we begin to know and confirm our love to each other. Then may come a more convenient season for controversy. My only question at present is, ‘Is thy heart fight with my heart, &c.’

To Mr. ---- Source: The Letters of John Wesley (1756) Author: John Wesley --- [September 3, 1756.] You give five reasons why the Rev. Mr. P.---- will come no more amongst us: (1) ‘Because we despise the ministers of the Church of England.’ This I flatly deny. I am answering letters this very post which bitterly blame me for just the contrary. (2) ‘Because so much backbiting and err-speaking is suffered amongst our people.’ It is not suffered: all possible means are used both to prevent and remove it. (3) ‘Because I, who have written so much against hoarding up money, have put out seven hundred pounds to interest.’ I never put sixpence out to interest since I was born; nor had I ever an hundred pounds together my own since I came into the world. (4) ‘Because our lay preachers have told many stories of my brother and me.’ If they did, I am sorry for them; when I hear the particulars, I can answer, and perhaps make those ashamed who believed them. (5) ‘Because we did not help a friend in digress.’ We did help him as far as we were able. ‘But we might have made his case known to Mr. G----, Lady Huntingdon, &c.’ So we did more than once; but we could not pull money from them whether they would or no. Therefore these reasons are of no weight. You conclude with praying that God would remove pride and malice from amongst us. Of pride I have too much; of malice I have none: however, the prayer is good, and I thank you for it.

To Nicholas Norton Date: KINGSWOOD, September 3, 1756. Source: The Letters of John Wesley (1756) Author: John Wesley --- MY DEAR BROTHER, -- In your letters of July, and August 27, you charge me (1) with self-inconsistency in tolerating lay-preaching, and not lay-administering; and (2) with showing a spirit of persecution in denying my brethren the liberty of acting (as well as thinking) according to their own conscience. As to the former charge, the fact alleged is true: I do tolerate unordained persons in preaching the gospel, whereas I do not tolerate them in administrating the sacraments. But it is not true I am inconsistent in so doing. I act on one and the same principle still. My principle (frequently declared) is thus: ‘I submit to every ordinance of man wherever I do not conceive there is an absolute necessity for acting contrary to it.’ Consistently with this I do tolerate lay-preaching, because I conceive there is an absolute necessity for it; inasmuch as, were it not, thousands of souls would perish everlastingly. Yet I do not tolerate lay-administering, because I do not conceive there is any such necessity for it; seeing it does not appear that, if this is not all, one soul will perish for want of it. I am therefore so far from self-inconsistency in tolerating the former and not the latter, that I readily should be self-inconsistent were I to act otherwise: were I to break, or allow others to break, an ordinance of man, where there is no necessity, I should contradict my own principle as much as if I did not allow it to be broken where there is.

4. Concerning diocesan Episcopacy, there are several questions which I should be glad to have answered: as (1) Where is it prescribed in Scripture (2) How does it appear that the Apostles settled it in all the Churches which they planted (3) How does it appear they settled it in any so as to make it of perpetual obligation It is allowed that Christ and His Apostles settled the Church under some form of government. But (i) Did they put all Churches under the same precise form If they did, (ii) Can you prove this to be the precise form and the very same which now obtains in England 5. How Phavorinus [Favorinus, so called from Favera, his birthplace, was a Benedictine, who in 1512 became librarian to the future Leo X. He was made Bishop of Nuceria in 1514, and died in 1537. He compiled a Greek Lexicon.] or many more may define heresy or schism I am not concerned to know. I well know heresy is vulgarly defined ‘a false opinion touching some necessary article of faith, and schism a causeless separation from a true Church.’ But I keep to my Bible, as our Church in her Sixth Article teaches me; therefore I cannot take schism for a separation from a Church, because I cannot find it so taken in Scripture. The first time I meet the term there is 1 Corinthians i. 10: I meet with it again, chap. xi. 18. But it is plain in both places by schism is meant not any separation from the Church but uncharitable divisions in it. For the Corinthians continued to be one Church, notwithstanding then strife and contention; there was no separation of one part from the other with regard to external communion. It is in the same sense the word is used chap. xii. 25. And these are the only places in the New Testament where the term occurs. Therefore the indulging any unkind temper towards our fellow Christians is the true scriptural schism.

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

To Mrs. Crosby Source: The Letters of John Wesley (1757) Author: John Wesley --- NEWCASTLE-UPON-TYNE, July 1, 1757. MY DEAR SISTER, -- Certainly you judge right. Do not entangle yourself with the things of this world; neither give occasion to any to speak reproachfully. Therefore accept of no deed or writing whatsoever which should tie her down to do anything for you one day longer than she would do without it. [Probably Miss Bosanquet, whom she had met in May. See letter of June 14.] What she will do day by day without hurting herself or any one else is liable to no exception. O stand fast in glorious liberty; and be subject to no creature, only so far as love constrains. By this sweetest and strongest tie you are now subject to, dear Sally, Your affectionate friend and brother. I shall look for a letter at York.

To Dorothy Furly Date: ST. AUSTELL CORNWALL, September 25, 1757. Source: The Letters of John Wesley (1757) Author: John Wesley --- MY DEAR SISTER, -- It is a rule with me to take noting ill that is well meant; therefore you have no need ever to be afraid of my putting an ill construction on anything you say, for I know you mean only to save your soul. In most genteel religious people there is so strange a mixture that I have seldom much confidence in them. I love the poor; in many of them I find pure, genuine grace, unmixed with paint, folly, and affection. But I think Mrs. Gaussen is upright of heart; and perhaps you may find one or two gentlewomen like her. [See letters of June 18, 1757 and March 26, 1770.] It is plain God sees it best for you frequently to walk in a thorny path. By this means He aims at destroying your pride of heart and breaking your stubborn will. You have had large experience that there is no substantial or lasting happiness but in Him. O be true to yourself and to your own experience! Do not seek it where it cannot be found. Hew out to yourself no more broken cisterns, but let all the springs of your happiness be in Him. You cannot be too careful to keep out of the way of anything that has been the occasion of sin. And it is very possible to show civility and moderate respect to any person without coming in the way of danger. All private conversation may be avoided and ought to be, at all hazards. Do not run yourself into temptation; and God will deliver you from evil. Nature and the devil will always oppose private prayer; But it is worth while to break through. That it is a cross will not hinder its being a blessing -- nay, often the more reluctance the greater blessing. I think it was not you who advised poor Sam to be a mere regular clergyman [Her brother. See letter of April 8, 1758.] unconnected with the Methodists. Certainly this is the best way to preferment; but it is not the best way to heaven or to do good upon each. When it is too late, the awakened clergy will probably see this. -- I am Your affectionate brother.

Another plain command is that mentioned but now: ‘Submit yourselves to every ordinance of man for the Lord's sake.’ And this we shall think ourselves hereby fully authorized to do, in things of a religious as well as a civil nature, till you can produce plain, explicit proof from Scripture that we must submit in the latter but not in the former. We cannot find any such distinction in the Bible; and till we find it there, we cannot receive it, but must believe our allegiance to Christ requires submission to our governors in all things indifferent. This I speak even on supposition that the things in question were enjoined merely by the King and Parliament. If they were, what then Then I would submit to them ‘for the Lord's sake.’ So that in all your parade, either with regard to King George or Queen Anne, there may be wit but no wisdom, no force, no argument, till you can support this distinction from plain testimony of Scripture. Till this is done, it can never be proved that ‘a dissent from the Church of England (whether it can be justified from other topics or no) is the genuine and just consequence of the allegiance which is due to Christ as the only Lawgiver in the Church.’ As you proposed to ‘bring the controversy to this short and plain issue, to let it turn on this single point,’ I have done so, I have spoken to this alone; although I could have said something on many other points which you have advanced as points of the utmost certainty, although they are far more easily affirmed than proved. But I waive them for the present: hoping this may suffice to show any fair and candid inquirer that it is very possible to be united to Christ and to the Church of England at the same time; that we need not separate from the Church in order to preserve our allegiance to Christ, but may be firm members thereof, and yet ' have a conscience void of offense toward God and toward man.’ -- I am, sir, Your very humble 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 the Editor of 'Lloyd's Evening Post' Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [14] BRISTOL, October 20, 1759. SIR,--Since I came to Bristol I heard many terrible accounts concerning the French prisoners at Knowle,--as that 'they were so wedged together that they had no room to breathe'; that 'the stench of the rooms where they lodged was intolerable'; that 'their food was only fit for dogs'; that 'their meat was carrion, their bread rotten and unwholesome'; and that, 'in consequence of this inhuman treatment, they died in whole shoals.' Desiring to know the truth, I went to Knowle on Monday, and was showed all the apartments there. But how was I disappointed! (1) I found they had large and convenient space to walk in, if they chose it, all the day. (2) There was no stench in any apartment which I was in, either below or above. They were all sweeter and cleaner than any prison I have seen either in England or elsewhere. (3) Being permitted to go into the larder, I observed the meat hanging up, two large quarters of beef. It was fresh and fat, and I verily think as good as I ever desire to eat. (4) A large quantity of bread lay on one side. A gentleman took up and cut one of the loaves. It was made of good flour, was well-baked, and perfectly well-tasted. (5) Going thence to the hospital, I found that even in this sickly season there are not thirty persons dangerously ill out of twelve or thirteen hundred. (6) The hospital was sweeter and cleaner throughout than any hospital I ever saw in London. I think it my duty to declare these things, for clearing the innocent and the honour of the English nation.

To his Wife Editor's Introductory Notes: 1759 Source: The Letters of John Wesley (1759) Author: John Wesley --- [15] COLEFORD, October 23, 1759. DEAR MOLLY,--I will tell you simply and plainly the things which I dislike. If you remove them, well. If not, I am but where I was. I dislike (1) Your showing any one my letters and private papers without my leave. This never did any good yet, either to you or me or any one. It only sharpens and embitters your own spirit. And the same effect it naturally has upon others. The same it would have upon me, but that (by the grace of God) I do not think of it. It can do no good. It can never bring me nearer, though it may drive me farther off. And should you do as you often threaten, then the matter is over. I know what I have to do. In all this you are fighting against yourself. You are frustrating your own purpose, if you want me to love you. You take just the wrong way. No one ever was forced to love another. It cannot be: love can only be won by softness; foul means avail nothing. But you say, 'I have tried fair means, and they did not succeed.' If they do not, none will. Then you have only to say, 'This evil is of the Lord: I am clay in His hand.'

But what if you did gain by it all that you suppose, would it make amends for what you lose thereby You totally lose my esteem; you violently shock my love; you quite destroy my confidence. You oblige me to lock up everything as from a thief; to stand continually upon my guard; to watch all the time you are near me, as never knowing what you may steal next and expose to all the world. You cut yourself off from joint prayer. For how can I pray with one that is daily watching to do me hurt You cut yourself off from all friendly intercourse with many who would otherwise rejoice to converse with and serve you. You rob yourself of many precious opportunities of public prayer and attending the Lord's Table. Now, how dearly must you love justifying yourself and blackening me, if you will do it at this expense! O Molly, throw the fire out of your bosom! Shun as you would a serpent those that stir it up. And see in a true light Your affectionate Husband. To Mrs. Wesley, At the Foundery, London.

To the Editor of 'Lloyd's Evening Post' Editor's Introductory Notes: 1760 Source: The Letters of John Wesley (1760) Author: John Wesley --- [1] WINDMILL HILL., February 18, 1760. SIR,--On Sunday, December 16 last, I received a &pound;20 Bank bill from an anonymous correspondent, who desired me to lay it out in the manner I judged best for the use of poor prisoners. I immediately employed some in whom I could confide to inquire into the circumstances of those confined in Whitechapel and New Prison. I knew the former to have very little allowance even of bread, and the latter none at all. Upon inquiry they found one poor woman in Whitechapel Prison very big with child and destitute of all things. At the same time I casually heard of a poor man who had been confined for nine months in the Poultry Compter, while his wife and three children (whom he before maintained by his labour) were almost perishing through want. Not long after, another poor woman, who had been diligent in helping others, was herself thrown into Whitechapel Prison. The expense of discharging these three and giving them a few necessaries amounted to &pound;10 10s. One pound fourteen shillings I expended in stockings and other clothing, which was given to those prisoners who were in the most pressing want. The remainder, &pound;7 16s., was laid out in bread, which was warily distributed thrice a week. I am therefore assured that the whole of this sum was laid out in real charity. And how much more noble a satisfaction must result from this to the generous benefactor (even supposing there were no other world, supposing man to die as a beast dieth) than he could receive from an embroidered suit of clothes or a piece of plate made in the newest fashion! Men of reason, judge!--I am, sir, Your humble servant.

To Miss March Editor's Introductory Notes: 1760 Source: The Letters of John Wesley (1760) Author: John Wesley --- [7] LIVERPOOL, March 29, 1760. Having a little longer reprieve, I snatch the opportunity of writing a few lines before we embark. Prayer is certainly the grand means of drawing near to God; and all others are helpful to us only so far as they are mixed with or prepare us for this. The comfort of it may be taken away by wandering thoughts, but not the benefit: violently to fight against these is not the best and speediest way to conquer them; ;but rather humbly and calmly to ask and wait for His help, who will bruise Satan under your feet. You may undoubtedly remain in peace and joy until you are perfected in love. You need neither enter into a dispute, when persons speak wrong, nor yet betray the truth; there is a middle way. You may simply say, 'I believe otherwise; but I think, and let think; I am not fond of contending on this or any other head, lest I receive more hurt than I can do good.' Remember your calling; be A simple follower of the Lamb, And harmless as a little child.

If you really are of the same mind with me, if you want to make the best of a few days, to improve the evening of life, let us begin to-day! And what we do let us do with our might. Yesterday is past, and not to be recalled: to-morrow is not ours. Now, Molly, let us set out: Let us walk hand in hand To Immanuel's land! If it please God we meet again, let us meet for good. Had you rather we should lodge at the room [When they were to be together at Bristol The Rev. George Stonehouse lived there for some time. See C. Wesley's Journal, ii. 215n, 223, &C.] or at Mr. Stonehouse's Peace be with your spirit!--I am, dear Molly, Your affectionate Husband.

What has exceedingly hurt you in time past, nay, and I fear to this day, is want of reading. I scarce ever knew a preacher read so little. And perhaps by neglecting it you have lost the taste for it. Hence your talent in preaching does not increase. It is just the same as it was seven years ago. It is lively, but not deep; there is little variety; there is no compass of thought. Reading only can supply this, with meditation and daily prayer. You wrong yourself greatly by omitting this. You can never be a deep preacher without it any more than a thorough Christian. O begin! Fix some part of every day for private exercises. You may acquire the taste which you have not; what is tedious at first will afterwards be pleasant. Whether you like it or no, read and pray daily. It is for your life; there is no other way: else you will be a trifler all your days, and a pretty, superficial preacher. Do justice to your own soul; give it time and means to grow. Do not starve yourself any longer. Take up your cross, and be a Christian altogether. Then will all the children of God rejoice (not grieve) over you, and in particular Yours, &c.

The last tract, entitled A Caveat against the Methodists, 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. Nor do I apprehend the writer to be any more disgusted at the Methodists than at Protestants of every denomination; as he cannot but judge it equally unsafe to join to any society but that of Rome. Accordingly all his arguments are levelled at the Reformed Churches in general, and conclude just as well if you put the word 'Protestant' throughout in the place of the word 'Methodist.' Although, therefore, the author borrows my name to wound those who suspect nothing less, yet I am no more concerned to refute him than any other Protestant in England; and still the less, as those arguments are refuted over and over in books which are still common among us. But is it possible any Protestants, nay Protestant clergymen, should buy these tracts to give away --Is, then, the introducing Popery the only way to overthrow Methodism If they know this, and choose Popery as the smaller evil of the two, they are consistent with themselves. But if they do not intend this, I wish them more seriously to consider what they do.--I am, sir, Your humble servant.

Presently the flood-gates were opened, and a deluge of reproach poured upon them from all quarters. All manner of evil was spoken of them, and they were used without either justice or mercy; and this chiefly (I am sorry to say it) by the members of our own Church. Some of them were startled at this, and proposed a question, when they were met together at Leeds, whether they ought not to separate from the Church; but after it had been fairly and largely considered, they were one and all satisfied that they ought not. The reasons of that determination were afterwards printed and lately reprinted and strongly enforced by my brother. Hinc illae lacrymae! ['Hence these tears,' Terence's Andria, 1. i. 99.] This, I presume, has occasioned your present queries. For though you talk of our 'Episcopal communion,' I doubt not that you are either a Papist or a Dissenter. If I mistake, you may easily set me right by telling your real name and place of abode. But, in spite of all we could say or do, the cry still continued; 'You have left the Church; you are no ministers or members of it.' I answer, as I did fourteen years ago to one who warmly affirmed this: 'Use ever so many exaggerations, still the whole of the matter is, (1) I often use extemporary prayer; (2) wherever I can, I preach the gospel; (3) those who desire to live according to the gospel, I advise how to watch over each other and to put from them those who walk disorderly.' [See letter of June 17, 1746, sect. III. 9.] Now, whether these things are right or wrong, this single point I must still insist upon: all this does not prove either that I am no member or that I am no minister of the Church of England. Nay, nothing can prove that I am no member of the Church, till I am either excommunicated or renounce her communion, and no longer join in her doctrine and in the breaking of bread and in prayer. Nor can anything prove I am no minister of the Church, till I either am deposed from my ministry or voluntarily renounce her, and wholly cease to teach her doctrines, use her offices, and obey her rubrics.

To Dorothy Furly Date: NORWICH, January 18, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- MY DEAR SISTER, --I have sometimes wondered that not one of all the clergymen we have known should ever cleave to me for God's sake, nor one man of learning, which would ease me exceedingly. Tommy Walsh designed it; But death had quicker wings than love. Perhaps it was not best, because I am so immeasurably apt to pour out all my soul into any that loves me. It is well for Sister Clarke [Mary Clarke had a small house in Christopher Alley, Moorfields, where Sarah Ryan and Sarah Crosby boarded with her, and where Miss Bosanquet stayed as a girl. See Tyerman's Wesley, ii. 286.] that she is landed safe. And it is well for us, who are still amidst the waves, that He is with us whom the winds and the seas obey. He is steering you to the haven where you would be. You may well trust your soul with Him and let him do with you as seemeth Him good. Certainly nothing can be of greater importance than the behaviour both of those who are renewed and of those who are known to be pressing after it. You have need to weigh every step you take. When and where do you meet now? and who are they that meet? Pray send the enclosed to your neighbour; and let all of you love and pray for Your affectionate brother.

To Mr. G. R., alias R. A., alias M. K., alias R. W. Date: LONDON, February 17, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- DEAR SIR, --As you are stout, be merciful; or I shall never be able to stand it. Four attacks in one month! and pushed so home! Well, I must defend myself as I can. Indeed, your first attack under the character of G. R. is not very desperate. You first give a short history of Montanism, and innocently say: 'It would fill a volume to draw a parallel between Montanism and Methodism.' According as it was drawn; but if it contained nothing but truth, it would not fill a nutshell. You add: 'Such a crude composition is this Methodism, that there is scarce any one pestilent heresy that has infested the Church but what is an actual part of their doctrine.' This is easily said: but, till you can prove it, it will pass for nothing. In your second letter you say: 'The present troublers of our Israel are that heterogeneous mass, the Methodists.' 'Heterogeneous'! an hard word, a very hard word! Pray, sir, what is the meaning of it? 'They are avowed enemies to the doctrine and discipline of the Church.' Surely not avowed enemies (if they are secret ones, which no man can prove): they flatly disavow any such thing. 'Have faithfully copied the worst of men in the worst of times.' This means nothing; it is mere garniture of the dish. 'If such men's enthusiastical notions be the true doctrine of Jesus Christ, better would it be to be a Jew, a Turk, an infidel, than a Christian.' This proves nothing but what was pretty plain before --namely, that you are very angry. 'Notions repugnant to common sense and to the first principles of truth and equity.' My fundamental notions are that true religion is love, the love of God and our neighbour; the doing all things to the glory of God, and doing to all men as we would be done to. Are these notions repugnant to common sense or to the first principles of truth and equity? 'What punishment do they deserve?' they who walk by this rule? By nature they deserve hell; but by the grace of God, if they endure to the end, they will receive eternal life.

To Thomas Olivers Date: WHITEHAVEN, April 25, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- MY DEAR BROTHER,--I have a desire to ask you some questions on two or three heads, which you may answer as particularly as you please. (1) Have you read over The Doctrine of Original Sin? I mean the book wrote in answer to Dr. Taylor? Have you read it with attention and prayer? Do you understand it? Have you seriously considered it? Is there anything in it which you think wrong? or does it express your own judgement? (2) Have you read over the sermons in the first and fourth volumes on Justification and the New Birth? Do you think you throughly understand them? Is there anything in them which you cannot agree to? (3) Have you read over the Thoughts upon Perfection in the fourth volume? Did you read them with humility and prayer? with calmness and deliberation? Have you considered them again and again, crying to God for help? Is there anything in them which you do not understand, or which you think is not right? On all these heads you may speak freely to, dear Tommy, Your affectionate friend and brother. Direct to Newcastle.

To Miss March Date: STOCKTON, June 17, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- I apprehend your great danger now is this--to think you never shall receive that blessing because you have not received it yet; nay, perhaps you may be tempted to believe that there is no such thing, and that those who thought they had received it were mistaken as well as you. This danger will be increased if some who professed to be sanctified long ago, and yet have not received this blessing, affirm there is no such thing, and begin to warn others against falling into this delusion. But keep close to your rule, the Word of God, and to your guide, the Spirit of God, and never be afraid of expecting too much. As yet you are but a babe. Oh what heights of holiness are to come! I hope you do not forget to pray for me. Adieu!

To his Brother Charles Date: LONDON, December 26, 1761. Source: The Letters of John Wesley (1761) Author: John Wesley --- DEAR BROTHER,--Spend as many hours in the congregation as you will or can. But exercise alone will strengthen your lungs. Or electrifying, which I wonder you did not try long ago. Never start at its being a quack medicine. I desire no other, particularly since I was so nearly murdered by being cured of my ague secundum artem. You should always (and I hope you do) write standing and sloping. We are always in danger of enthusiasm, but I think no more now than any time these twenty years. The word of God runs indeed, and loving faith spreads on every side. Don't take my word or any one's else, but come and see. 'Tis good to be in London now. It is impossible for me to correct my own books. I sometimes think it strange that I have not one preacher that will and can. I think every one of them owes me so much service. Is it right that my sister Patty should suffer Mr. Hall to live with her? I almost scruple giving her the sacrament, seeing he does not even pretend to renounce Betty Rogers. [Mrs. Hall. Westley Hall died in 1776. Betty Rogers seems to be the young seamstress by whom he had an illegitimate child. See Stevenson's Wesley Family, pp. 370-3; and letter of June 14.] Was it right for W. Baynes [William Baynes had been a preacher (1749-56), and was a master at Kingswood School at the time of the fire in 1757. See Journal, iv. 242, vi. 177-8; C. Wesley's Journal, I;. 256.] to carry on his affair with Sammy Whittaker without consulting either you or me?

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 Christopher Hopper LONDON, March I, 1762. Source: The Letters of John Wesley (1762) Author: John Wesley --- MY DEAR BROTHER,--Public commotions fill the minds and hands of those who might otherwise employ themselves in hindering the course of the gospel. And probably they are of great use to give more seriousness and thoughtfulness to a young and inexperienced Prince. [See letter of Jan. 18.] I am glad you are in the Orphan House, were it only that you may drop a word in season to T. Olivers. This day fortnight I am to set out for Ireland. When will you set out for Scotland They want you sadly at Aberdeen. Shall I send you two or three guineas for your journey James Kershaw [See letter of Feb. 17, 1759.] may spend a month or two in Newcastle Circuit to supply your place. I think it is of importance. Much good may be done, by you in particular. We join in love to you all.--I am Ever yours.

To Thomas Rankin BRISTOL, March 20, 1762. MY DEAR BROTHER,--You should act as an Assistant in Sussex. Therefore see that our Rules be everywhere observed; and spread our books wherever you go, particularly Kempis, Primitive Physick, and Instructions for Children. [See letters of Feb. 20, 1762, and Sept. 21, 1764.] Source: The Letters of John Wesley (1762) Author: John Wesley --- Before eight weeks are ended the Societies will be able to secure you an horse. O be simple! Be a little child before God!--I am Your affectionate brother. Read and pray much. To Mr. Thomas Rankin, At Mr. Barker's, In Sevenoaks, Kent.

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.

Mr. Whitefield has fallen upon me in public open-mouthed, and only not named my name. So has Mr. Madan. [See letters of July 12, 1758; and March 20, 1763.] But let them look to it. I go on my way. I have a sufficient answer as to George Bell [Wesley heard George Bell pray for nearly an hour on Nov. 24, and afterwards told him ‘what I did not admire.’ See next letter and that of Feb. 9.]; but I will not give it before the time. We join in love to you both. My wife gains ground. She is quite peaceable and loving to all. Adieu!

To the Editor of the ‘London Chronicle’ Date: WINDMILL HILL, January 7, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- SIR,--When I returned to London two or three months ago, I received various accounts of some meetings for prayer which had lately been held by Mr. Bell and a few others. But these accounts were contradictory to each other. Some highly applauded them, others utterly condemned; some affirmed they had done much good, others that they had done much hurt. This convinced me it was requisite to proceed with caution and to do nothing rashly. The first point was to form my own judgment, and that upon the fullest evidence. To this end I first talked with Mr. Bell himself, whom I knew to be an honest, well-meaning man. Next I told him they were at liberty for a few times to meet under my roof. They did so, both in the Society room at the Foundry and in the chapel at West Street. By this means I had an opportunity of hearing them myself, which I did at both places. I was present the next meeting after that, which is mentioned by Mr. Dodd and Mr. Thompson in the Public Ledger. The same things which they blame I blame also; and so I told him the same evening: and I was in hopes they would be done away, which occasioned my waiting till this time. But, having now lost that hope, I have given orders that they shall meet under my roof no more. What farther steps it will be necessary for me to take is a point I have not yet determined. -- I am, sir, Your humble servant.

To his Brother Charles Date: LONDON, February 8, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR BROTHER, -- I think now the sooner you could be here the better; for the mask is thrown off. George Bell, John Dixon, [John and Elizabeth Dixon resigned their membership on Jan. 28 (Journal, v. 5).] Joseph Calvert, Benjamin Biggs, [Benjamin Biggs, whom John Murlin met at Whitehaven, was for three or four years his inseparable companion. He embarked with him in July 1758 for Liverpool; but the captain took them to the Isle of Man. Biggs was the only person present when his master, Sir James Lowther, died. The next heir, Sir William, gave him 50 a year for life, which he spent in doing good. On July 18, 1761, John Fletcher was at a meeting in Biggs’s house. See Wesley’s Veterans, ii. 161; Moore’s Mrs. Fletcher, p. 373; and letter of May 16, 1759.] &c. &c., have quitted the Society and renounced all fellowship with us. I wrote to Thomas, [Maxfield. See letters of Jan. 5 and 7.] but was not favored with an answer. This morning I wrote a second time, and received an answer indeed! The substance is, ‘You take too much upon you. We will not come up.’ I know all the history of the Turk. [See letters of Jan. 5 and Feb. 26.] I must leave London on Friday to bury Mrs. Perronet. [Wesley had ‘paid the last office of love’ (administered the Holy Communion) to her on Jan. 10. See Journal, v. 4, 8.] She died on Saturday morning. The answer to the Bishop (who has broke his leg) is forthcoming. [Wesley’s letter to Bishop Warburton had just been published.] Mr. Madan wrote the Queries. I let him have the last word. I should not wonder if a dying saint were to prophesy. Listen to Sally Colston’s [Charles Wesley prayed by Mr. Colston, ‘desirous to be with Christ,’ at Bristol on Sept. 2, 1739. A letter from Sarah Colston is given in the Journal, iii. 197-8, dated Bristol, June 6, 1745, describing the happy death of ‘another of my charge,’ and closing with the words, ‘Oh that when He comes He may find me watching!’] last words! Molly Westall died last week in huge triumph.

13. When I returned in October 1762, I found the Society in an uproar and several of Mr. Maxfield’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. Coventry, [See letter of Jan. 26.] 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. Maxfield 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. Maxfield.’ 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. Maxfield made no such declaration; I have reason to think he believed it. [Maxfield says in his Vindication, p. 16: ‘At Wapping Mr. Bell mentioned the destruction that was to be on the 28th of February. As soon as he had done speaking, I stood up and set aside all that he had said about it; and went to the Foundery the next morning, and told Mr. Wesley what I had done.] 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, [See letter of Feb. 8.] in full expectation of the accomplishment. 15. About this time one of our stewards, [Mr. Arvin. who held the lease.] 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. Maxfield did preach there. On this I sent him a note desiring him not to do it, and adding, ‘If you do, you thereby renounce connection with me.’

To Mrs. Maitland Date: LONDON, May 12, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- DEAR MADAM, -- Both in the former and in the Farther Thoughts on Perfection I have said all I have to say on that head. Nevertheless, as you seem to desire it, I will add a few words more. As to the word, it is scriptural; therefore neither you nor I can in conscience object against it, unless we would send the Holy Ghost to school and teach Him to speak who made the tongue. By that word I mean (as I have said again and again) ‘so loving God and our neighbor as to rejoice evermore, pray without ceasing, and in everything give thanks.’ He that experiences this is scripturally perfect. And if you do not yet, you may experience it: you surely will, if you follow hard after it; for the Scripture cannot be broken. What, then, does their arguing prove who object against perfection ‘Absolute and infallible perfection’ I never contended for it. Sinless perfection Neither do I contend for this, seeing the term is not scriptural. A perfection that perfectly fulfils the whole law, and so needs not the merits of Christ I acknowledge none such--I do now, and always did, protest against it. ‘But is there not sin in those that are perfect’ I believe not; but, be that as it may, they feel none, no temper but pure love, while they rejoice, pray, and give thanks continually. And whether sin is suspended or extinguished, I will not dispute; it is enough that they feel nothing but love. This you allow ‘we should daily press after’; and this is all I contend for. O may God give you to taste of it to-day! -- I am, dear madam, Your very affectionate servant.

To Jenny Lee Date: ABERDEEN, May 26, 1763. Source: The Letters of John Wesley (1763) Author: John Wesley --- MY DEAR SISTER, -- If you are likely to fall into a consumption, I believe nothing will save your life but the living two or three months upon buttermilk churned daily in a bottle. Change of air may do something, if you add riding every day. Else it will avail but little. Your conscience will not be clear unless you find fault wherever occasion requires. Thou shalt in any wise rebuke thy brother, and not suffer sin upon him. Regard none who speak otherwise. You have but one rule, the oracles of God. His Spirit will always guide you, according to His word. Keep close to Him, and pray for, dear Jenny, Your affectionate brother.

To John Valton Source: The Letters of John Wesley (1764) Author: John Wesley --- [1] LONDON, January 31, 1764. It is certainly right with all possible care to abstain from all outward evil: But this profits only a little. The inward change is the one thing needful for you. You must be born again, or you will never gain an uniform and lasting liberty. Your whole soul is diseased, or rather dead--dead to God, dead in sin. Awake, then, and arise from the dead, and Christ shall give you light. To seek for a particular deliverance from one sin only is mere labour lost. If it could be attained, it would be little worth, for another would arise in its place. But, indeed, it cannot before there is a general deliverance from the guilt and power of sin. This is the thing which you want, and which you should be continually seeking for. You want to be justified freely from all things, through the redemption which is in Jesus Christ. It might be of use if you should read over the first volume of Sermons seriously and with prayer. Indeed, nothing will avail without prayer. Pray, whether you can or not. When you are cheerful, and when you are heavy, still pray; pray with many or with few words, or with none at all: you will surely find an answer of peace, and why not now--I am Your servant for Christ's sake.

To Samuel Furly LEWISHAM, March 6, 1764. Source: The Letters of John Wesley (1764) Author: John Wesley --- DEAR SAMMY,--After showing what is implied in 'gaining the whole world,' and what in 'losing our own soul,' [See letter of Jan. 14.] I ask, How is it possible that any man should consent to gain the whole world at the price of losing his own soul How amazing is it that any man living should do this! But, in order to abate this amazement, consider the suppositions on which he proceeds: (1) that a life of sin is a life of happiness; (2) that a life of religion is a life of misery; and (3) that he shall certainly live twenty, forty, or sixty years. Under the second of these articles you have a fair occasion of describing both false and true religion. For eight or ten weeks Mr. Maxfield has been laid up by a lingering illness. This has contributed not a little to the peace of our Society, who in general mind one thing--to save their own souls, and seldom strike first, though they sometimes strike again, especially when they are attacked without fear or wit, which has generally been the case. You have encouragement to go on at Slaithwaite, seeing already your labour is not in vain. I hope you add private to public application, visiting the poor people from house to house, and distributing little books. By this means only that deplorable ignorance will be removed.

To Mrs. Ryan Source: The Letters of John Wesley (1764) Author: John Wesley --- [3] WEDNESBURY, March 25, 1764. MY DEAR SISTER,--I am glad you wrote, and that you write so freely. There needs no reserve between you and me. It is very easy for you to judge concerning what you have heard. Who are they that 'always praise me' (that is, to my face). I really know none such. You are said to do so. But I think you are clear of the accusation. Certain it is, then, I cleave to none upon this account. For I know not the men. But you 'do not take those to be your real friends who tell you what they think wrong.' Do I not take Sally Ryan and Mary Bosanquet to be my real friends And certainly they have told me more of this kind than all the world besides. Do you now find an uninterrupted communion with God Is He in all your thoughts In what sense do you pray always and in everything give thanks Are you always happy Is your will wholly subject to the will of God Do you feel no repugnance to any of His dispensations Continue to pray for, my dear sister, Your affectionate brother.

To the Countess of Huntingdon Source: The Letters of John Wesley (1764) Author: John Wesley --- [6] WHITBY, April 20, 1764. MY LADY,--Since I had the pleasure of seeing your Ladyship, I have had many thoughts upon the subject of our conversation; the result I here send to your Ladyship, which I have as yet communicated to none but my Lord Dartmouth. Who knows but it may please God to make your Ladyship an instrument in this glorious work in effecting an union among the labourers in His vineyard That He may direct and bless you in all your steps is the prayer of, my Lady, Your Ladyship's affectionate and obedient servant.

To Matthew Errington Source: The Letters of John Wesley (1764) Author: John Wesley --- [12] EDINBURGH, May 30, 1764. O Matthew, how is this There is not one Milton here, nor one set of the Philosophy. Pray send immediately twelve sets of the Philosophy and twenty Miltons [Wesley's Extract from Milton's 'Paradise Lost,' 18mo, 322 pp., printed in 1763. Errington has written a figure 8 over the word Miltons.] (if you have more than twenty at Newcastle, for you must not be left without some); and see that they be here before I return, which I expect will be on Saturday fortnight. So on Tuesday fortnight, June 19, you will (if God permit) see me at Newcastle. The word of God has free course in North Britain, even among honourable and right honourable sinners.--I am, with love to all, dear Matthew, Your affectionate brother. I hope to spend two days with you and to preach at the Fell at three on Thursday, 21st. Send also 24 Plain Accounts. [None.] 50 Character of a Methodist. 100 Rules of Society. [60.] 30 Primitive Physick (if you have them). 12 Earnest Appeals. [None.] 30 Answer to Bp. Warburton. [20.] 20 Kempis. Lose not a day. 40 Short Hymns. To Mr. Matthew Errington, At the Orphan House, Newcastle-upon-Tyne. Answered.[Errington's note.]

To Sarah Moore Source: The Letters of John Wesley (1764) Author: John Wesley --- [15] LEEDS, July 5, 1764. MY DEAR SISTER,--I am fully convinced that T. Bryant's staying another year in the Sheffield Circuit would neither be good for him nor for the people. I know his strength, and I know his weakness. But he shall go no farther than the Leeds Circuit, from whence he may now and then step over to Sheffield, and the Sheffield preacher to Leeds. Sally, see that you walk circumspectfully. The eyes of many are upon you; and, above all, the eye of God!--I am Your affectionate brother.

I advise you, Sammy, sacredly to abstain from reading any stiff writer. A bystander sees more than those that play the game. Your style is much hurt already. Indeed, something might be said if you was a learned infidel writing for money or reputation. But that is not the case: you are a Christian minister, speaking and writing to save souls. Have this end always in your eye, and you will never designedly use an hard word. Use all the sense, learning, and fire you have; forgetting yourself, and remembering only these are the souls for whom Christ died; heirs of an happy or miserable eternity!--I am, with love to Nancy, Your affectionate friend and brother. The Rev. Mr. Furly, At the Rev. Mr. Venn's, In Huddersfield, Yorks.

That 'poor people understand long sentences better than short' is an entire mistake. I have carefully tried the experiment for thirty years, and I find the very reverse to be true. Long sentences utterly confound their intellects; they know not where they are. If you would be understood by them, you should seldom use a word of many syllables or a sentence of many words. Short sentences are likewise infinitely best for the careless and indolent. They strike them through and through. I have seen instances of it an hundred times. Neither are the dull and stupid enlightened nor the careless affected by long and laboured periods half so much as by such short ones as these, 'The work is great; the day is short; and long is the night wherein no man can work.' But the main thing is, let us be all alive to God. Let Christ reign alone in our hearts; let all that mind be in us which was in Christ Jesus; and let us walk as Christ also walked. Peace be with you and yours!--I am Your affectionate friend and brother.

4. To the public, constantly add the private means of grace, particularly prayer and reading. Most of you have been greatly wanting in this; and without this you can never grow in grace. You may as well expect a child to grow without food as a soul without private prayer; and reading is an excellent help to this. I advise you to read in particular, constantly and carefully, the New Testament; Lessons for Children, which are all the choicest parts of the Old Testament, with short notes; Instructions for Children, which are a body of divinity for plain people; and that golden treatise The Christian Pattern; the Plain Account of the Methodists. No Methodist ought to be without these, nor the Primitive Physick, which (if you have any regard for your bodies or your children) ought to be in every house. To all that can understand it, I recommend one book more, A Preservative Against Unsettled Notions; a book which, by the blessing of God, may help you from being tossed about with divers winds of doctrines. Permit me to give you one advice more under this head: do not encourage young raw men to exhort among you. It does little good either to you or them. Rather, in every Society, where you have not an experienced preacher, let one of the leaders read the Notes [His Explanatory Notes upon the New Testament] or the Christian Library. By this the wisest among you may profit much, a thousand times more than by listening to forward youths who neither speak English nor common sense. 5. Let all of you who have faith meet in band without excuse and without delay. There has been a shameful neglect of this. Remove this scandal. As soon as the Assistant has fixed your band make it a point of conscience never to miss without an absolute necessity; and the preacher's meeting you all together one night out of two will be an additional blessing.

To Thomas Rankin Source: The Letters of John Wesley (1764) Author: John Wesley --- [25] LONDON, December 15, 1764. DEAR TOMMY,--I will send a man down to W. Darney [See letter of Nov. 6.] that is as rough as himself--namely, T. Bryant. But he is much changed for the better, and I think will not now jar with you. You need not, indeed, be very near one another: Cornwall is wide enough. Otherwise let T. Bryant stay in Devonshire and Peter Price move westward. [Price was admitted on trial as a preacher in Aug. 1765.] John Catermole sticks fast at Kingswood, and can get no farther. I wish you could conquer J. Paynter too. And who knows Love may do the deed. Want of sleep will occasion hoarseness. You should sleep at least six hours in twenty-four, either at once or at twice. For hoarseness look into the Primitive Physick; and try, one after another if need be, the garlic, the apple, the conserve, and the balsam. I know not how you will procure subscribers to Goodwin [See letters of Nov. 2and Dec. 31.] while you are pressing the general subscription.--I am, dear Tommy, Your affectionate friend.

To his Brother Charles Source: The Letters of John Wesley (1764) Author: John Wesley --- [26] LONDON, December, 31, 1764. DEAR BROTHER,--Pray tell T. Lewis [See letter of Dec. 7.] I believe one I spoke to yesterday will make us a good housekeeper. She is selling off her things, and can come in two or three weeks. John Matthews [See letter of April 24, 1757.] sent for me between two and three on Friday morning. One had a little before asked him how he found himself; and he answered, 'The Lord protects, for ever near.' When I came, he was perfectly sensible. I began to pray at three, and before I had spoken many words his soul was set at liberty without a groan. Here is a subject for your pen. He has had 'the witness' in my sense for several months--that is, he knew he was in the favour of God, and had no doubt of going to heaven. I hope Goodwin is above three-quarters printed. [See letter of Dec. 15.] You know doctors differ. I could trust Dr. Turner as well as any. I shall say a word to the preachers in Ireland. I really thought Mark Davis had had more wit and more modesty. I do not yet find anything on the Atonement fit for a Deist. Pray inquire of your learned friends. My love to Sally. I have sent you by Miss Billo the Preface to Goodwin and the Appeals. You will English the Latin verses, and produce the neatest and correctest edition of them which has ever appeared.

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.

To Thomas Rankin OVINGTON, January 13, 1765. Source: The Letters of John Wesley (1765) Author: John Wesley --- DEAR TOMMY,--I will give you a month from this day to make a fair trial of William Darney whether he will walk according to our Rules or no; if not, we must part. But if he had rather, he may go into the Wiltshire Round, [Darney went to the London Circuit in September.] where a preacher is now wanting. T. Bryant is not now in connexion with us. [See previous letter.] I am glad you give me warning concerning Richard Austen. I trust that you will soon set them right at the Dock. Gentleness, added to plainness of speech, will have influence upon honest Brother Jones. [See letter of June 9.] I advise you gradually to remove all such leaders and stewards as do not cordially love the Methodist doctrine and discipline.--Dear Tommy, Your affectionate friend and brother. Pray give my love to Brother Mallon, of Mary Week Society. I thank him for his letter, and exhort him to stand fast in the liberty wherewith Christ has made him free. To Mr. Rankin, At Mr. John Andrews', In Redruth, Cornwall. Per Gloucester,

As to the other tale, 'The Bishop told me himself' (I pray in what tongue for he speaks no English, and you no Greek, any more than your interpreter so called) 'that Mr. Wesley desired Mr. Jones to know of him if he would consecrate him bishop' Mr. Jones solemnly declares that he never told the Bishop any such thing. But, be that as it may, the point does not turn on the validity of ordination by a Greek bishop, but on the validity of ordination procured by money and performed in an unknown tongue. My advice to you is either be silent or procure a better defender of your cause.

To Miss March BRISTOL, August 31, 1765. Source: The Letters of John Wesley (1765) Author: John Wesley --- You may be assured it is not a small degree of satisfaction to me to hear that your soul prospers. I cannot be indifferent to anything which concerns either your present or future welfare. As you covet, so I want you to enjoy, the most excellent gifts. To your outward walking I have no objection. But I want you to walk inwardly in the fullness of love, and in the broad light of God's countenance. What is requisite to this but to believe always now to believe with your whole heart, and to hold fast the beginning of this confidence steadfast unto the end And yet a self-complaisant thought, yea, or a blasphemous one, may steal across your spirit; but I will not say that is your own thought. Perhaps an enemy hath done this. Neither will I blame you for 'feeling deeply the perverseness of others,' or for 'feeling your spirit tried with it.' I do not wish that you should not feel it (while it remains), or that you should feel it otherwise than as a trial. But this does not prove that there is sin in your heart or that you are not a sacrifice to love. O my friend, do justice to the grace of God! Hold fast whereunto you have attained; and if you have not yet uninterrupted communion with Him, why not this moment, and from this moment If you have not, I incline to think it is occasioned by reasoning or by some inward or outward omission.

To Christopher Hopper Source: The Letters of John Wesley (1765) Author: John Wesley --- [15] BRISTOL, October 16, 1765. MY DEAR BROTHER,--So honest Sander [Alexander Coates. See letter of July 7, 1761.] has outrode all the storms and got safe into the haven! The Lord does all things well. I should not wish to stay here any longer than I could be useful. You and James Kershaw are considerate men. You must set your wits to work to find out ways and means. I will venture to answer for one fifty pounds, payable next August. Let our brethren pray in good earnest, and God will provide the rest.--I am Yours affectionately. I am returning to London.

To George Gidley Source: The Letters of John Wesley (1765) Author: John Wesley --- [17] LONDON, November 25, 1765. DEAR GEORGE,--I have well considered the case of Nath. Fenton. It is certain we can have justice by moving the Court of King's Bench. But it would probably cost forty or fifty pounds. Now, I doubt whether this would be worth while, whether you had not better leave them to themselves for the present. Only pray send Mr. Hale (as I promised) my Answers to the Bishop of Exeter. If the Justice at Exeter will grant you warrants, take them by all means; and inform him (what probably he does not know) that I have tried already with the whole Bench of Justices whether the Conventicle Act affects the Methodists, and have cast them in Westminster Hall. And if any, high or low, has a mind to fight with me again, let them begin as soon as they please.--I am Your affectionate friend and brother.

'But this is not all. You poison the people by the most peevish and spiteful invectives against the clergy, the most rude and rancorous revilings, and the most invidious calumnies.' (Page 51.) No more than I poison them with arsenic. I make no peevish or spiteful invectives against any man. Rude and rancorous revilings (such as your present tract abounds with) are also far from me. I dare not 'return railing for railing,' because (whether you know it or no) I fear God. Invidious calumnies likewise I never dealt in; all such weapons I leave to you. 20. One charge remains, which you repeat over and over, and lay a peculiar stress upon. (As to what you talk about perverting Scripture, I pass it by as mere unmeaning commonplace declamation.) It is the poor old worn-out tale of 'getting money by preaching.' This you only intimate at first: 'Some of their followers had an inward call to sell all that they had and lay it at their feet' (page 22). Pray, sir, favour us with the name of one, and we will excuse you as to all the rest. In the next page you grow bolder, and roundly affirm: 'With all their heavenly-mindedness, they could not help casting a sheep's eye at the unrighteous mammon. Nor did they pay their court to it with less cunning and success than Montanus. Under the specious appearance of gifts and offerings, they raised contributions from every quarter. Besides the weekly pensions squeezed out of the poorer and lower part of their community, they were favoured with very large oblations from persons of better figure and fortune; and especially from many believing wives, who had learned to practice pious frauds on their unbelieving husbands.'

Will the eight following quotations prove any more 1. 'Some heard perfectly well on the side of the opposite hill, which was sevenscore yards from the place where I stood' (ibid.). I believe they did, as it was a calm day, and the hill rose gradually like a theatre. 2. 'What I here aver is the naked fact. Let every one account for it as he sees good. My horse was exceeding lame, and my head ached much. I thought, Cannot God heal man or beast by means or without Immediately my weariness and headache ceased, and my horse's lameness in the same instant.' (Page 136.) It was so; and I believe thousands of serious Christians have found as plain answers to prayer as this. 3. William Kirkman's case [See letter in Dec. 1748, sect. XII. 4, to Vincent Perronet.] proves only that God does what pleases Him, not that I make myself either 'a great saint or a great physician' (page 137). 4. 'R-- A-- [Is this Richard Annesley, Wesley's uncle See Journal, iv. 101.] was freed at once without any human means from a distemper naturally incurable' (page 138). He was; but it was before I knew him. So what is that to me 5. 'I found Mr. Lunell in a violent fever. He revived the moment he saw me, and began to recover from that time. Perhaps for this also was I sent.' (Ibid.) I mean, perhaps this was one end for which the providence of God brought me thither at that time. 6. 'In the evening I called upon Ann Calcut. She had been speechless for some time. But almost as soon as we began to pray, God restored her speech. And from that hour the fever left her.' 7. 'I visited several ill of the spotted fever, which had been extremely mortal. But God had said, " Hitherto shalt thou come." I believe there was not one with whom we were but he recovered.' (Page 139.) 8. 'Mr. Meyrick had been speechless and senseless for some time. A few of us joined in prayer. Before we had done his sense and his speech returned. Others may account for this by natural causes. I believe this is the power of God.' (Ibid.)

But what does all this prove Not that I claim any gift above other men, but only that I believe God now hears and answers prayer even beyond the ordinary course of nature; otherwise the clerk was in the right who, in order to prevent the fanaticism of his rector, told him, 'Sir, you should not pray for fair weather yet; for the moon does not change till Saturday.' While the two accounts (pages 143, 146) which are next recited lay before me, a venerable old clergyman calling upon me, I asked him, 'Sir, would you advise me to publish these strange relations or not' He answered, 'Are you sure of the facts' I replied, 'As sure as that I am alive.' 'Then,' said he, 'publish them in God's name, and be not careful about the event.' The short of the case is this. Two young women were tormented of the devil in an uncommon manner. Several serious persons desired my brother and me to pray with them. We with many others did; and they were delivered. But where meantime were 'the exorcisms in form, according to the Roman fashion' I never used them; I never saw them; I know nothing about them. 'Such were the blessings which Mr. Wesley distributed among his friends. For his enemies he had in store the judgements of Heaven.' (Page 144.) Did I then ever distribute or profess to distribute these Do I claim any such power This is the present question. Let us calmly consider the eight quotations brought to prove it.

'His followers are directed by inward feelings, the impulses of an inflamed fancy' (no more than they are directed by the Alcoran); 'his opposers by the Scripture.' What, while they are cursing, swearing, blaspheming, beating and maiming men that have done them no wrong, and treating women in a manner too shocking to be repeated (2) The next proof is very extraordinary. My words are, 'I was with two persons, who, I doubt, are properly enthusiasts: for, first, they think to attain the end without the means, which is enthusiasm properly so called. Again, they think themselves inspired of God, and are not. But false imaginary inspiration is enthusiasm. That theirs is only imaginary inspiration appears hence--it contradicts the law and the testimony.' (Page 221.) Now, by what art of man can this be made a proof of my partiality Why, thus: 'These are wise words. But what do they amount to Only to this--that these two persons would not take out their patents of inspiration from his office.' But what proof is there of this round assertion Truly, none at all. Full as extraordinary is the third proof of my partiality. 'Miss Gr-- [Probably Miss Gregory. See Journal, ii. 430d, iii. 46-7.] told Mrs. Sparrow Mr. Wesley was a Papist. Upon this Miss Gr--is anathematized. And we are told that in consequence she had lately been raving mad, and as such was tied down in her bed. Yet all these circumstances of madness have befallen his favourite saints, whom he has vindicated from the opprobrium.' (Page 222.)

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

To his Brother Charles Date: LONDON, February 12, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- DEAR BROTHER,--What I mean is, Bishop Lowth is sometimes hypercritical and finds fault where there is none. Yet doubtless his is the best English Grammar that is extant. [In June 1770 Wesley 'looked over Dr. Priestley's English Grammar. I wonder he would publish it after Bishop Lowth's' (Journal, v. 370).] I never saw Hermes; the author of it is a rooted Deist. I won't complain of the preaching too often at Bath. Pray do you take two things upon yourself: (1) Let punctual notice be given on Sunday, March 8, in the chapel [See Journal, v. 198.] of my preaching there on Tuesday evening, March 10. (2) That notice be given at Bristol on the same Sunday of my preaching at the New Room on Wednesday the 11th, at seven in the evening, and afterwards meeting the Society, at which I desire all who can to be present. On Thursday, Friday, and Saturday I purpose meeting the classes. Pray take care that Brother Henderson [Richard Henderson, then Assistant at Bristol.] wants nothing. Sickness is an expensive thing. You are not yet (nor probably I) aware of pickthanks. [Pickthank, 'one who picks a thank--i.e. one who curries favour with another, especially by informing against someone else' (New Eng. Dic.). See 1 Henry IV. 111. ii. 22 - 5:Yet such extenuation let me beg,/As, in reproof of many tales devised/(Which oft the ear of greatness needs must hear)/By smiling pickthanks and base news mongers. ] Such were those who told you I 'did not pray for you by name in public.' And they are liars into the bargain, unless they are deaf. . The voice of one who truly loves God surely is-- 'Tis worse than death my God to love And not my God alone. Such an one is certainly 'as much athirst for sanctification as he once was for justification.' You remember this used to be one of your constant questions. It is not now. Therefore you are altered in your sentiments. And, unless we come to an explanation, we shall inevitably contradict each other. But this ought not to be in any wise, if it can possibly be avoided. [See letter of Jan. 27.]

To the Editor of 'Lloyd's Evening Post' Date: LONDON, March 5, I 767. Source: The Letters of John Wesley (1767) Author: John Wesley --- SIR,--Many times the publisher of the Christian Magazine has attacked me without fear or wit; and hereby he has convinced his impartial readers of one thing at least--that (as the vulgar say) his fingers itch to be at me, that he has a passionate desire to measure swords with me. But I have other work upon my hands: I can employ the short remainder of my life to better purpose. The occasion of his late attack is this: Five- or six-and thirty years ago I much admired the character of a perfect Christian drawn by Clemens Alexandrinus. Five- or six-and twenty years ago a thought came into my mind of drawing such a character myself, only in a more scriptural manner, and mostly in the very words of Scripture; this I entitled The Character of a Methodist, believing that curiosity would incite more persons to read it, and also that some prejudice might thereby be removed from candid men. But, that none might imagine I intended a panegyric either on myself or my friends, I guarded against this in the very title-page, saying, both in the name of myself and them, 'Not as though I had already attained, either were already perfect.' To the same effect I speak in the conclusion: 'These are the principles and practices of our sect; these are the marks of a true Methodist'--i.e. a true Christian, as I immediately after explain myself: 'by these alone do those who are in derision so called desire to be distinguished from other men' (page 11). 'By these marks do we labour to distinguish ourselves from those whose minds or lives are not according to the gospel of Christ' (page 12). Upon this Rusticulus, or Dr. Dodd, says: 'A Methodist, according to Mr. Wesley, is one who is perfect, and sinneth not in thought, word, or deed.' Sir, have me excused. This is not 'according to Mr. Wesley.' I have told all the world I am not perfect; and yet you allow me to be a Methodist. I tell you flat I have not attained the character I draw. Will you pin it upon me in spite of my teeth

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.

As you were providentially called to the place where you now are, I cannot doubt but you will be preserved. But you have need of much prayer and continual watching, or you may insensibly lose what God has given. I am jealous over you; I cannot but be interested in whatever concerns you. I know your tender spirit, your desire to please all for their good, your unwillingness to give pain. And even these amiable dispositions may prove a snare; for how easily may they be carried too far! If you find anything hurts you or draws your soul from God, I conjure you flee for your life! In that case, you must not stand upon ceremony; you must escape without delay. But I hope better things: I hope you are sent to Brisbane, [Her father Thomas Brisbane, lived at Brisbane, in the county of Ayr.] not to receive hurt, but to do good, to grow in grace, to find a deeper communion than ever with Him that gave Himself for you; and to fulfil the joy of, my dear Lady, Your most affectionate friend.

To Mary Bosanquet Date: LONDON, August 16, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR SISTER,--So the Lord has chastened and corrected you. But He hath not given you over unto death. It is your part to stand ready continually for whatever He shall call you to. Everything is a blessing, a means of holiness, as long as you can clearly say, 'Lord, do with me and mine what Thou wilt, and when Thou wilt, and how Thou wilt.' Undoubtedly she was (and so was I) in the third stage of a consumption. And physicians have long since agreed that this is not curable by any natural means. But what signifies this in the sight of God As, When obedient nature knows His will, A fly, a grapestone, or an hair can kill [See letter of Aug. 14, 1731.]; so, when it is His will to restore life or strength, any means shall be effectual. But we are slow of heart to believe that He is still the uncontrolled, Almighty Lord of hell and earth and heaven. You judge right. I never knew, till you wrote me word, that Richard Taylor had been at Leytonstone at all. At this Conference [Conference met in London on Aug. 18.] it will be determined whether all our preachers or none shall continually insist upon Christian perfection. Remember in all your prayers, my dear sisters, Your ever affectionate brother.

To Peggy Dale Date: BRISTOL, September 29, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR PEGGY,--I hope Mr. Whitefield was an instrument of good at Newcastle [Whitefield preached at Newcastle on Sept. 20, 1767, in the Castle Garth. He says, 'I am become a downright street- and field-preacher.' See Tyerman's Whitefield, ii. 532-4.] and a means of stirring up some. He is very affectionate and very lively, and his word seldom falls to the ground: though he does not frequently speak of the deep things of God or the height of the promises. But you say not one word of Lady Maxwell! [See letter of June 4.] Did she call at Newcastle going and coming Did you converse with her alone And did she break through her natural and habitual shyness How did you find her Seeking heavenly things alone, and all athirst for God It will be a miracle of miracles if she stands, considering the thousand snares that surround her. I have much satisfaction when I consider in how different a situation you and my dear Molly Dale are. You have every outward advantage for holiness which an indulgent Providence can give. And, what is happier still, you have a fixed determination to use all those advantages to the uttermost. Let your eye be steadily fixed on the mark! to be all love! all devoted! to have one desire, one work, one happiness, one Christ reigning alone and filling you with His fullness!--I am, my dear sister, Your affectionate brother.

To Mrs. Woodhouse Date: LONDON, December 23, 1767. Source: The Letters of John Wesley (1767) Author: John Wesley --- MY DEAR SISTER,--Your letters are always welcome to me; but especially when they bring me the good news of your welfare. Whereunto you have attained, hold fast without reasonings and disputings. Stand fast in that degree of liberty wherewith Christ has made you free. And continually expect all the residue of His precious promises; even to rejoice evermore, to pray without ceasing, and in everything to give thanks. . . . . . . . leads to God, and generally leaves a solemn awe upon the spirit. The same I would say with regard to that extraordinary influence which you have sometimes felt. By the fruit you shall know from what root it springs. Has it any particular effect on your body or soul If you can inform me of this (and in the most minute manner as to all the circumstances), then I shall be able to form a more certain judgement of it. That Sunday morning you speak of . . . . .was in bed when it came over you I suppose .....

To George Merryweather Source: The Letters of John Wesley (1768) Author: John Wesley --- [16] NEWCASTLE-UPON-TYNE, June 6, 1768. MY DEAR BROTHER,--I have a letter from Nathl. Smith, at Osmotherley, desiring me to preach there. But I do not see how I can. Pray consult with T. Lee or John Heslop concerning it. On Friday, 17th instant, I am to preach at Potto and Hutton; on Saturday evening at Whitby. Where is it of most importance to preach in the way At Stokesley, Guisborough, or elsewhere Fix it among you in time.-- I am Your affectionate brother.

To his Wife Date: NEWLYN, September 5, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR LOVE,--I can make allowances for faintness and weakness and pain. I remember when it was my own case at this very place, and when you spared no pains in nursing and waiting upon me, till it pleased God to make you the chief instrument of restoring my strength. [For this illness at Newlyn in July 1753, see Journal, iv. 77. The 'we' in the entries for July 12 and 18 evidently included his wife, to whom he had been married rather more than two years. It was apparently the beginning of the serious illness which sent him into retirement at Lewisham, where he wrote his own epitaph on Nov. 26.] I am glad you have the advice of a skilful physician. But you must not be surprised or discouraged if you do not recover your strength so soon as one might wish, especially at this time of the year. What is chiefly to be desired is that God may sanctify all His dispensations to you: that all may be means of your being more entirely devoted to Him whose favour is better than strength or health or life itself.--I am, dear Molly, Your ever affectionate Husband.

To Lady Maxwell Date: REDRUTH, September 9, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR LADY,--It is impossible for me to give you pain without feeling it myself. And yet the manner wherein you receive my plain dealing gives me pleasure too. Perhaps you never had so uncomplaisant a correspondent before. Yet I think you hardly ever had one who had a more tender regard for you. But it is this very thing which lays me under a constraint to tell you all I hear or fear concerning you, because I cannot be content that you should be a Christian after the common rate. No. I want you to have all the mind that was in Christ and in everything to walk as He walked. To live like an angel here below, unblameable in spotless love. What a comfort it is when we can have confidence in each other! I rejoice that you can speak freely even upon so delicate a subject. You may be assured that no eye but mine shall see your letter. One cannot be too wary in things of this kind; some men are so weak, and others so wicked. I give entire credit to everything you say, particularly concerning Mr. H.['H.' is Christopher Hopper.]; and I join with you in thinking there must be some mistake in the person who informed me of that circumstance. I do not believe he uttered such a word. I cannot think him capable of it. I am now entirely easy upon that head, being persuaded that, through the power of Christ strengthening you, you will stand fast both in the inward and outward liberty wherewith He has made you free. I am glad to hear Lady Baird [See letter of April 29, 1769.] has the courage to cast in her lot with a poor, despised people. In what instance do you apprehend Lady Baird to be in danger of enthusiasm When I know more particularly, I will take an opportunity of either speaking or writing.

I suppose a copy of the strange account of Eliz. Hobson [For the account of Elizabeth Hobson's apparitions, see letter of Sept. 12, 1782, to a Quaker.] was sent you from Newcastle from my papers. Not long after, the former half of these papers, eight pages out of sixteen, was taken away, none can tell how to this day. What I could remember, I wrote down again. But I question whether my memory served me as to every circumstance, and must therefore ask of you a copy of what was lost. If you please, Mr. Thompson [William Thompson was at this time Wesley's Assistant in Edinburgh.] can transcribe it for me. The thing is now brought, I hope, to a final issue. She has met him at Boyldon Hill, when he took his leave with, 'I shall see you no more, in time or eternity.' How much happiness is it for us that we hope to see each other both in time and in eternity! 'Nor shorter space true love can satisfy.' That you may be daily more athirst both for holiness and glory is the prayer of, my dear Lady, Your affectionate servant. I am now setting my face toward Bristol.

To Joseph Benson Date: WYCOMBE, November 7, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- DEAR JOSEPH,--You have now twenty more volumes of the Philosophical Transactions. Dr. Burton's Latin and Greek Poems you have in the study.[At Kingswood School.] Malebranche [Included in the list of studies for fourth year. See History of Kingswood School, p. 66.] and some other books are coming. Logic you cannot crack without a tutor: I must read it to Peter and you, if we live to meet. It would not be amiss if I had a catalogue of the books at Kingswood; then I should know the better what to buy. As fast as I can meet with them at sales, I shall procure what are yet wanting. But beware you be not swallowed up in books: an ounce of love is worth a pound of knowledge.--I am, dear Joseph, Your affectionate brother.

To George Cussons Date: LONDON, November 18, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR BROTHER,--When you seek God with fasting added to prayer, you cannot seek His face in vain. This has been exceedingly blessed in various parts, and the revival of God's work has begun at the very time. You would do well to have several meetings of this kind as well as frequent meetings for prayer. Undoubtedly the visits paid you by Dr. Conyers, by Mr. Venn, and Mr. King [John King, Rector of Pertonhall, Beds (1752-1800), Cowper's schoolfellow. See Journal, v. 61, 63n.] were so many answers to prayer; and He will not withhold from you any manner of thing that is good. It is by patient continuance in well doing, in using all the grace which is already given you, that you are to seek the whole gift of God, the entire renewal of your soul, the full deliverance from sin. And do not think it far off: this is the voice of unbelief. He is nigh that sanctifieth: only believe, and feel Him near. This is what you should continually insist on, the nearness of the promise. And, indeed, if it is to be received by naked faith, by consequence it may be received now.-- I am, dear George, Your affectionate brother.

To Thomas Rankin Date: LONDON, December 1, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR BROTHER,--Last year Mr. H.[See letter Of Nov. 24, 1767.] was much persuaded that by means of the Yearly Subscription our whole debt of above eleven thousand pounds would be paid within two years. Many of our brethren were more sanguine still. They were persuaded that, by generously exerting themselves and giving a large sum at once, it would be paid in one year. I did not expect this; but I would not contradict, because I would not discourage them. The event was as I foresaw. By the noble effort which many of our brethren made most of the pressing debts are already discharged, amounting in the whole to near five thousand pounds. But a debt of above seven thousand pounds remains upon us still; and what can be done with regard to this I will tell you what occurs to my mind. Many of our brethren chose to subscribe yearly ten, five, three, two guineas or less. I doubt not but these will cheerfully pay the residue of their subscription, and perhaps some of them will add a little thereto, as they see the great occasion there is for it. A few delayed subscribing or contributing, because they 'wanted to see the event,' supposing the design to be impracticable and that nothing 'would come of it.' As it now appears that great good has come of it, that many burthens are already removed, I cannot but earnestly exhort all these now at least to set their shoulders to the work. Now at least let them exert themselves for my sake, for the gospel's sake, and for the sake of their still afflicted brethren who groan under a load which they cannot well bear and yet cannot remove without our assistance. Several generously contributed at once in hopes of paying the whole debt; of them nothing more can be required but their prayers that others may be as open-hearted as themselves. Nevertheless, if of their own free goodwill they see good to add a little to their former benefaction, this as well as the former is lent unto the Lord, and what they lay out shall be paid them again.

To George Merryweather Date: LEWISHAM, December 10, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- MY DEAR BROTHER,--The matter is short: all things in divine worship must 'be done decently and in order.' Two must never pray at the same time, nor one interrupt another. Either Alice Brammah must take advice or the Society must be warned to keep away from her. These are the very things which were the beginning of poor George Bell's fall.--I am, with love to Sister Merryweather, Your affectionate brother.

To Hannah Ball Date: LONDON, December 24, 1768. Source: The Letters of John Wesley (1768) Author: John Wesley --- Nothing can be more certain than that God is willing to give always what He gives once, and that therefore, whatever you experience now, you may enjoy to your life's end. . . . Watch and pray, and you will not enter into temptation. . . . Be the success more or less, never be weary of well doing. In due time you shall reap if you faint not. . . .

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 Mrs. Crosby Date: CHESTER, March 18, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR SISTER,--The westerly winds detain me here, I care not how long: good is the will of the Lord. When I am in Ireland, you have only to direct to Dublin and the letter will find me. I advise you, as I did Grace Walton [See letter of Sept. 8, 1761, to her.] formerly, (1) Pray in private or public as much as you can. (2) Even in public you may properly enough intermix short exhortations with prayer; but keep as far from what is called preaching as you can: therefore never take a text; never speak in a continued discourse without some break, about four or five minutes. Tell the people, 'We shall have another prayer-meeting at such a time and place.' If Hannah Harrison [See letters of Nov. 26, 1768, and March 31, 1781 (to Lancelot Harrison).] had followed these few directions, she might have been as useful now as ever. As soon as you have time, write more particularly and circumstantially; and let Sister Bosanquet do the same. There is now no hindrance in the way; nothing to hinder your speaking as freely as you please [His wife was not near to open his letters.] to, dear Sally, Your affectionate brother.

To Joseph Benson Date: CORK, May 27, 1769, Source: The Letters of John Wesley (1769) Author: John Wesley --- DEAR JOSEPH,--You have now (what you never had before) a clear, providential call to Oxford. [He entered at St. Edmund Hall, Oxford, and kept some of his terms whilst Head Master at Trevecca.] If you keep a single eye and have courage and steadiness, you may be an instrument of much good. But you will tread on slippery ground, and the serious persons you mention may do you more hurt than many others. When I was at Oxford, I never was afraid of any but the almost Christians. If you give way to them and their prudence an hair's breadth, you will be removed from the hope of the gospel. If you are not moved, if you tread in the same steps which my brother and I did, you may be a means under God of raising another set of real Bible Christians. How long the world will suffer them (whether longer than they did us or not) is in God's hand. With regard to Kingswood School, I have one string more: if that breaks, I shall let it drop. I have borne the burthen one-and-twenty years; I have done what I could: now let someone else do more.--I am, dear Joseph, Your affectionate brother.

To John Mason Date: CORK, May 30, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--By last Friday's post we sent you word that I hoped to see you at Limerick [Mason was stationed there.] once more. We purpose with God's leave to set out early on Monday morning, and hope to reach Brough soon after one. O let us work while the day is! Our Father worketh hitherto.--I am Your affectionate friend and brother.

To John Furz () Date: ATHLONE, June 25, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--Brother Langdon and you are not much mistaken concerning Thomas Wride. A great part of the accusation against Thomas Wride is owing to prejudice. But it is only his own zeal and activity and patiently blameless behaviour which can effectually speak for him. He may, if he has an horse, come to the Conference, and I will try him another year.--I am, my dear brethren, Your affectionate brother. To an Irish Lady [13] TULLAMORE, June 27, 1769. DEAR MADAM,--When I had the pleasure of conversing with you some years since, you had a regard both for me and the people called Methodists. If I am rightly informed, you are now of another mind. May I ask, When did that change begin Was it at your last journey to Dublin Whenever it was, suffer me to ask, What were the reasons of it I will tell you what I conjecture, and I do it in writing because I may not have an opportunity of talking with you; because I can write more freely than I could speak; because I can now say all I have to say at once; whereas, if we were talking together, I might probably forget some part; and because you may by this means have the better opportunity of calmly considering it.

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 Miss March Date: CARMARTHEN, August 12, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- At some times it is needful to say, 'I will pray with the Spirit and with the understanding also.' At other times the understanding has little to do, while the soul is poured forth in passive prayer. I believe we found the answer to many prayers at the Conference, particularly on the last two days. At the conclusion all the preachers were melted down while they were singing those lines for me,-- Thou who so long hast saved me here, A little longer save; Till, freed from sin and freed from fear, I sink into a grave. Till glad I lay my body down, Thy servant's steps attend; And, oh, my life of mercies crown With a triumphant end! Various scriptures show that we may pray with resignation for the life or ease of a friend: it is enough that every petition be closed with, 'Not as I will, but as Thou wilt.' It is true that a believer knows the devices of Satan to be many and various. But the Apostle means more than this--namely, that those who have the unction of the Holy One are thereby enabled to discern his devices whenever they occur, and to distinguish them from the influences of the good Spirit, how finely soever they are disguised. To answer for ourselves is often a cross; and we had much rather let people think and talk as they please: but it is a cross we must often take up; otherwise we 'walk not charitably ' if we do not 'reprove our brother '; if we 'suffer sin upon him ' we 'hate our brother in our heart.'

To Mrs. Barton Source: The Letters of John Wesley (1769) Author: John Wesley --- NORWICH, November I, 1769. MY DEAR SISTER,--Have you been tried with bodily weakness or with outward afflictions If with the latter, have you found a deliverance from them It is certain, in every temptation He will make a way to escape, that you may be able to bear it. When you are tempted, it is an unspeakable blessing that there is nothing in your heart which joins with the temptation. And there never need be more: the enemy is thrust out, and cannot re-enter if you continue to watch and pray. Continue likewise to be useful in your generation; as you have time, do good unto all men. Snatch all the opportunities you can of speaking a word to any of your neighbours. Comfort the afflicted, support the weak, exhort the believers to go on to perfection. Never be weary of well doing; in due time you shall reap if you faint not.--I am, dear Jenny,

To Various Friends Date: LONDON, November 20, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--Two years ago many of our brethren, who considered the number of the people called Methodists and the circumstances which a great part of them were in, believed we should pay off the debt at once. I myself was fully persuaded that between twenty and thirty thousand people were well able to do this; but I was not at all persuaded that they were willing. However, I said little upon that head, being unwilling to weaken the hands of those who were of another mind. It was a good step which was made the first year. Upwards of 5,000 were contributed; by which means the most pressing debts were paid, and many of our brethren were firmly persuaded we should make an end of the whole the second year. I well knew the Methodists could do this; but I saw no reason to think they would. And when the collection was brought in, amounting to above 2,000, it was full as much as I expected. 'But what can be done this third year 5,000 remain unpaid. Are the Methodists able to clear this in one year' Yes; as well as they are able to clear 50. But are they willing That I cannot tell: I am sure a few of them are; even of those who have a large measure of worldly goods; yea, and of those who are lately increased in substance, who have twice, perhaps ten or twenty times, as much as when they saw me first. Are you one of them Whether you are or not, whether your substance is less or more, are you willing to give what assistance you can to do what you can without hurting your family 'But if I do so, I cannot lay out so much in such and such things as I intended.' That is true. But will this hurt you What if, instead of enlarging, you should for the present contract your expenses spend less, that you may be able to give more Would there be any harm in this

To Robert Bell Date: LONDON, December 2, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--Upon the first moving of the thing, Mr. Ball seemed cold, saying he had just procured the same favour for another. But he added, 'Do you make a point of this' I told him I did. 'Then,' said he, 'I will do what I can.' So I hope there is little reason to doubt but the thing will soon be accomplished. You have cause to bless God upon many accounts; particularly for the friendliness of your collector and supervisor; above all, for His revealing His love in your heart and giving you a word to speak in His name.--I am Your affectionate brother.

To Walter Sellon Date: LONDON, December 30, 1769. Source: The Letters of John Wesley (1769) Author: John Wesley --- MY DEAR BROTHER,--It is not yet determined whether I should go to America or not. I have been importuned some time; but nil sat firmi video. ['I see nothing sufficiently strong.' See letter of Jan. 25, 1770.] I must have a clear call before I am at liberty to leave Europe. You should heat your milk, but never let it boil. Boiling robs it of the most nutritious particles. Take care to keep always your body moderately open, and your stomach will not often complain. Mr. Viner did you great honour. Do not make too much haste in dealing with Elisha Coles. I am afraid the treatise will be too short. And pray add a word to that lively coxcomb Mr. Toplady, not only with regard to Zanchius, but his slander on the Church of England. You would do well to give a reading to both his tracts. He does certainly believe himself to be the greatest genius in England. Pray take care, or notus sit pro suis virtutibus. ['Let him be known in proportion as he deserves.' ] Mr. Johnson [Thomas Johnson, the Assistant in Lincolnshire East. The Minutes for 1769 give details of the way in which 2,458 19s. 7d. was used in discharging debts.] was grievously short in not mentioning that 'other thing' at the Conference or not till all the money was gone. However, the matter is not much. I think we can procure you thirty pounds in February. I believe you strengthen the hands of our preachers all you can. You will find Billy Minethorp a right man. His resolution in the late affair was admirable. I have scarce ever seen such another instance in the kingdom.--I am Your affectionate brother.

To Mrs. Woodhouse Date: LONDON, January 1, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--Indeed, there is no happiness without Him for any child of man. One would rather choose to be pained and restless whenever He withdraws His presence. He has permitted that difference which prevents your finding comfort even in a near relation, that you may seek it with a free and disengaged heart in Him who will never deceive your hope. This will endear and sweeten every cross, which is only a painful means of a closer union with Him. The neglect of others should incite you to double diligence in private prayer. And how knowest thou, O woman, but thou shalt gain thy husband? [Mr. Woodhouse was evidently not in sympathy with his wife's Methodism.] You have already many blessings. You are surrounded with them. And who can tell if He may not add this to the rest? I pray, tell me from time to time all that is in your heart. Use no reserve with, my dear sister, Your affectionate brother.

To Mrs. Barton Date: TEWKESBURY, March 15, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--I rejoice to hear that you stand fast in the liberty wherewith Christ has made you free; and the more because, although many taste of that heavenly gift, deliverance from inbred sin, yet so few, so exceeding few, retain it one year, hardly one in ten, nay one in thirty. Many hundreds in London were made partakers of it within sixteen or eighteen months; but I doubt whether twenty of them are now as holy and as happy as they were. And hence others had doubted whether God intended that salvation to be enjoyed long. That many have it for a season, that they allow, but are not satisfied that any retain it always. Shall not you for one? You will, if you watch and pray and continue hanging upon Him. Then you will always give matter of rejoicing to, dear Jenny, Your affectionate brother.

To Mrs. Marston Date: CHESTER, April 1, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- MY DEAR SISTER,--As I had not time to converse with you as I would at Worcester, I was exceedingly glad to see you at Wednesbury. [Wesley had been at Worcester on March 14 and 15, and at Wednesbury on the 21st. See letters of March 16 and Aug. 11.] It was the very thing I desired. And surely our Lord will withhold from us no manner of thing that is good. I am glad that you can both speak and write to me freely; it may often be of service to you, especially if God should suffer you to be assaulted by strong and uncommon temptations. I should not wonder if this were to be the case: though perhaps it never will; especially if you continue simple --if, when you are assaulted by that wicked one, you do not reason with him, but just look up for help, hanging upon Him that has washed you in His own blood. Do you now find power to 'rejoice evermore'? Can you 'pray without ceasing'? Is your heart to Him, though without a voice? And do you 'in everything give thanks'? Is your whole desire to Him? And do you still find an inward witness that He has cleansed your heart? Stand fast, then, in that glorious liberty wherewith Christ has made you free!--I am, dear Molly, Your affectionate brother. I expect to be in Glasgow about the 17th of this month.

To James Freeman Date: BRISTOL, August 19, 1770. Source: The Letters of John Wesley (1770) Author: John Wesley --- DEAR JEMMY,--It is lost labour. It will not do. It is vain for any man to attempt it, to make me think any ill of James Freeman [See letter of June 7, 1762.] or Tho. Garrett. [Thomas Garrett, a native of Holland, was one of the oldest members in Dublin. He died in 1776. See Crookshank's Methodism in Ireland, i. 123, 303.] I know them too well. I did hear reports of that kind; but I regarded them not. I would fain hope that Mr. Townsend [Rector of Pewsey. See letter of Aug. 1-3, 1767. He preached against Arminianism.] will behave better in Dublin than he did in Edinburgh. However, he will do little hurt, if you stand fast in one mind, striving together for the hope of the gospel.--I am, dear Jemmy, Your affectionate brother. Letter addressed to Mrs. Jane Freeman, Near the Linen Hall, In Lisburn, Ireland.

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 the Editor of 'Lloyd's Evening Post' Date: LONDON, February 26, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- SIR,--The editor of a monthly publication pompously called the Gospel Magazine, Mr. Romaine, has violently fallen upon one and another who did not knowingly give him any provocation. And whereas in other magazines the accused has liberty to answer for himself, it is not so here: this gentleman will publish only the charge, but not the defence. What can a person thus injuriously treated do To publish pamphlets on every head would not answer the end; for the answer would not come into near so many hands as the objections. Is there, then, a better way than to appeal to candid men in one of the public papers By which means the antidote will operate both as widely and as speedily as the poison. This method, therefore, I take at last, after delaying as long as I could with innocence. In that magazine for last month there is a warm attack upon my sermon on the death of Mr. Whitefield. The first charge is against the text: 'Let me die the death of the righteous.' 'How improper,' says Mr. Romaine, 'to apply the words of a mad prophet to so holy a man as Mr. Whitefield!' 'Improper'! See how doctors differ! I conceive nothing can possibly be more proper. If Mr. Romaine did indeed tell his congregation, some of whom disliking his attacking my poor text before, 'Let who will be vexed, I do not care; I will not justify Balaam while I live'; yet others imagine nothing could be more suitable than for Balaam junior to use the words of his forefather; especially as he did not apply them to Mr. Whitefield, but to himself. Surely a poor reprobate may without offence wish to die like one of the elect. I dare say every one understood me to mean this the moment he heard the text; if not, the very hymn I sung showed to whom I applied the words,-- O that without a lingering groan I might the welcome word receive, My body with my charge lay down, And cease at once to work and live!

To Ann Bolton Date: TULLAMORE, April 15, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--You are a little unkind. Why do you not send me, as I desired, a particular account of all that concerns you Where you are How you are in soul and in body Do you stand fast in that glorious liberty wherewith Christ has made you free Has He bruised the reasoning devil under your feet and taught you simply to hang upon Him Are you not ashamed to confess Him before men Are you bold, are you active in His cause Where have you been and what have you done since you left that lovely family at Shoreham [The Perronets. See letter of March 30 to Damaris Perronet] You did love me a little. Do you still Do you think of me sometimes If so, do not delay writing. Let me be an helper of your joy. And I pray take care of your health. In this respect I am often jealous over you. I think you never will neglect your soul; but I am afraid lest you should neglect your body. And you know not how great pain anything befalling you gives to, my dear Nancy, Your ever affectionate brother.

To Mrs. Marston Date: CORK, May 6, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR SISTER,--I am always pleased to hear from you, and expect to hear nothing but good. Conflicts and various exercises of soul are permitted; these also are for good. If Satan has desired to have you to sift you as wheat, this likewise is for your profit; you will be purified in the fire, not consumed, and strengthened unto all longsuffering with joyfulness. Does Mr. Clough [James Clough was then stationed in the Staffordshire Circuit. He began to travel in 1760, and after ten or twelve years settled at Leicester, where he died about 1795.] or any other of the preachers speak against perfection or give occasion to them that trouble you You would do well to speak to any one that does, that you may come to a better understanding. So far as in you lies, let not the good that is in you be evil spoken of. But beware lest the unkind usage of your brethren betray you into any kind of guile or false prudence. Still let all your conversation be in simplicity and godly sincerity. Be plain, open, downright, without disguise. Do you always see God and feel His love Do you pray without ceasing and in everything give thanks I hope you do not forget to pray for, my dear Molly, Your affectionate brother.

To his Brother Charles Date: KINGSWOOD, August 3, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- DEAR BROTHER,--I will not throw away T. Rankin on the people of London. He shall go where they know the value of him. [Rankin had been in London; he now went to Cornwall West.] We cannot put out what we never put in. I do not use the word merit. [See sect. 6 in letter of July 10.] I never did. I never did, neither do now, contend for the use of it. But I ask you or any other a plain question; and do not cry 'Murder,' but give me an answer: What is the difference between merere and 'to deserve' or between 'deserving' and meritum I say still, I cannot tell. Can you Can Mr. Shirley or any man living In asking this question, I neither plead for merit nor against it. I have nothing to do with it. I have declared a thousand times there is no goodness in man till he is justified; no merit either before or after: that is, taking the word in its proper sense; for in a loose sense meritorious means no more than rewardable. As to Reprobation, seeing they have drawn the sword, I throw away the scabbard. I send you a specimen. Let fifteen hundred of them be printed as soon as you please. [A Defence of the Minute of Conference (1770) relating to Calvinism. See Green's Bibliography, No. 273; and letters of July 10 and 20. ] Nothing was ever yet expended out of the Yearly Subscription without being immediately set down by the secretary. I never took a shilling from that fund yet. What you advise with regard to our behaviour toward opposers exactly agrees with my sentiments. My wife, I find, is on the high ropes still. I am full of business, as you may suppose. So adieu!

To Miss March Date: KINGSWOOD, August 3, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- How wise are all the ways of God! And although in many instances they are past finding out, yet we may even now discern the designs of His providence. The Appendix to the Philosophy [The third volume of A Compendium of Natural Philosophy forms an Appendix to the several sections of the previous volumes. See Green's Bibliography, No. 265; and for Hymns on the Trinity (1767), No. 246.] and the Trinity Hymns, I hope, will settle you on that important point. It is a striking remark of Bishop Browne's that we are not required to 'believe any mystery' in the matter. The mystery does not lie in the fact 'These Three are One,' but in the manner the accounting how they are one. But with this I have nothing to do. I believe the fact. As to the manner (wherein the whole mystery lies) I believe nothing about it. The quaint device of styling them three offices rather than persons gives up the whole doctrine. There is scarcely any word of coextensive a sense as 'wisdom.' It frequently means the whole of religion. And, indeed, no one can be termed throughly wise until he is altogether a Christian. To devote all our thoughts and actions to God, this is our highest wisdom; and so far as we inwardly or outwardly swerve from this, we walk as fools, not as wise. In order to be all devoted to the Lord, even those who are renewed in love still need the unction of the Holy One, to teach them in all circumstances the most excellent way, and to enable them so to watch and pray that they may continually walk therein. It seems my time for writing either on this or other subjects is pretty well over; only I am ready to add a word now and then if Providence so require.

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 Philothea Briggs Date: THE HAY, August 14, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--If you find any comfort or help thereby, write on, without any reasoning about the matter. As yet you need take no thought about my going to America [See letters of July 13, 1771 (to Miss March), and Feb. 1, 1772.]; I have some more business to do in Europe. The various thoughts and suggestions you mention are just such as any person of a lively imagination may expect. Satan, too, very well knows whereof we are made, and always attacks us on the weak side. But these and a thousand clouds passing over your mind prove nothing as to the state of your heart: see that this be devoted to Him, and it is enough. You have given it Him: stand to your gift. However, then, your imagination may be affected, you will have the testimony of a good conscience toward God. Not but that you may plead that promise, 'The peace of God shall keep your hearts and minds through Christ Jesus.' As the former word takes in all your passions, so does the latter all the workings of your reason and imagination. Pray, therefore, and look for the answer of your prayer. It shall come, and not tarry! You did well to give up that little idol. You may fast on Fridays by somewhat lessening the quantity of your breakfast or dinner. Do Miss Lambert all the good you can. Peace be with all your spirits!--I am, my dear Philly, Yours affectionately. I shall soon be at Bristol.

To Philothea Briggs Date: KINGSWOOD, September 13, 1771 Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--Your present weakness will, I hope, be an unspeakable blessing. You was in danger of having more sail than ballast, more liveliness of imagination than solid wisdom. But it seems God is correcting this defect, and giving you more steadiness of mind. [See letters of July 13, 1771, and April 12, 1772, to her.] You now see and feel what is the real worth of this poor, perishable world, and how little real happiness is to be found in all things under the sun. Meantime you are to use all probable means of recovering and confirming your health. Taking many medicines, indeed, is not a probable means: I would in no wise advise this. [See letter of Oct. 6.] But what complaint have you I always thought you had firm and vigorous health. Perhaps I may direct you to some little rules of common sense which will be of service to you. It is right to pour out our whole soul before Him that careth for us. But it is good likewise to unbosom ourselves to a friend in whom we can confide. This also is an appointed means which it generally pleases God to bless. Whenever, therefore, you have opportunity, speak all that is in your heart to, my dear Philly, Yours affectionately.

To Miss Phil. Briggs, At Miss March's, Source: The Letters of John Wesley (1771) Author: John Wesley --- In Worship Street, Moorfields, London.

To Philothea Briggs Date: WITNEY, October 16, 1771. Source: The Letters of John Wesley (1771) Author: John Wesley --- MY DEAR PHILLY,--It is no fault to be grieved at the unkindness of those we love: only it may go to an excess; so that we have need to watch in this, as in all things, seeing the life of man is a temptation upon earth. And it is no fault not to grieve for the censure we must often meet with for following our own conscience. Of those little ones you cannot be too tender or too careful; and as you are frequently with them alone, you may teach them many important lessons as they are able to bear them. But it requires immense patience; for you must tell them the same thing ten times over, or you do nothing. [Compare his mother's patience. See Stevenson's Wesley Family, p. 169.] An higher degree of that peace which may well be said to pass all understanding will keep, not only your heart, but all the workings of your mind (as the word properly signifies), both of your reason and imagination, from all irregular sallies. This peace will increase as your faith increases; one always keeps pace with the other. So that on this account also your continual prayer should be, 'Lord, increase my faith!' A continual desire is a continual prayer--that is, in a low sense of the word; for there is a far higher sense, such an open intercourse with God, such a close, uninterrupted communion with Him, as Gregory Lopez experienced, and not a few of our brethren and sisters now alive. One of them (a daughter of sorrow for a long time) was talking with me this morning. This you also should aspire after; as you know, He with whom we have to do is no respecter of persons. If you are writing any verses, I will give you a subject. Give me a picture of yourself: what you are at present (as you have already told me in prose), and what you wish to be. You may write in four-lined stanzas, such as those of the 'Elegy wrote in the Churchyard.' The more free you are with me the more welcome. You never yet was troublesome (and I am persuaded you never will be) to, my dear Philly, Yours affectionately.

To Mary Bishop Date: LONDON, March 1, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR MISS BISHOP,--That your every hour is crowded with employment I account no common blessing. The more employment the better, since you are not doing your own will, but the will of Him that sent you. I cannot see that it is by any means His will for you to quit your present situation. But I observe one sentence in your letter on which you and I may explain a little. On Tuesday morning at ten I am (if God permit) to preach at The Devizes. About two I have appointed T. Lewis from Bristol to meet me at the Pelican in Bath, where I should be glad to see you, were it only for two or three minutes.--I am, my dear Miss Bishop, Your affectionate brother.

Instead of giving a caution once, as to a grown person, you must give it to a child ten times. By this means you may keep a sensible child from an improper familiarity with servants. Cautions should also be given frequently and earnestly to the servants themselves [See letter of Oct. 16, 1771.]; and they will not always be thrown away if they have either grace or sense.

2. The doctrine of Original Sin is surely more humbling to man than the opposite; and I know not what honour we can pay to God if we think man came out of His hands in the condition wherein he is now. I beg of you, sir, to consider the fact. Give a fair, impartial reading to that account of mankind in their present state which is contained in the book on Original Sin. It is no play of imagination, but plain, clear fact. We see it with our eyes and hear it with our ears daily. Heathens, Turks, Jews, Christians, of every nation, are such men as are there described. Such are the tempers, such the manners, of lords, gentlemen, clergymen, in England, as well as of tradesmen and the low vulgar. No man in his senses can deny it; and none can account for it but upon the supposition of original sin. O sir, how important a thing is this! Can you refuse to worship Him whom 'all the angels of God worship' But if you do worship one that is not the supreme God, you are an idolater! Commending you and yours to His care, I am, dear sir, Your affectionate servant.

To Hannah Ball Date: BRADFORD, July 7. 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--From what has lately occurred you may learn a good lesson--not to build your faith on a single text of Scripture, and much less on a particular sense of it. Whether this text be interpreted in one or the other way, the work of God in your soul is the same. Beware, therefore, of supposing that you are mistaken in the substance of your experience because you may be mistaken with regard to the meaning of a particular scripture. Pray; and observe that God Himself may, and frequently does, apply a scripture to the heart (either in justifying or sanctifying a soul) in what is not its direct meaning. Allowing, then, that the passage mentioned directly refers to heaven, yet this would be no manner of proof that you were deceived as to that work of God which was wrought in your soul when it was applied to you in another meaning.--My dear sister, adieu!

To Philothea Briggs Date: LEWISHAM, July 23, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- At many times our advances in the race that is set before us are clear and perceptible; at other times they are no more perceptible (at least to ourselves) than the growth of a tree. At any time you may pray Strength and comfort from Thy word Imperceptibly supply. And when you perceive nothing, it does not follow that the work of God stands still in your soul; especially while your desire is unto Him, and while you choose Him for your portion. He does not leave you to yourself, though it may seem so to your apprehension.

To Henry Eames Date: LEEDS, August 3, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR BROTHER,--It is a great blessing that God has looked upon you in a strange land, [Eames had emigrated to America. see letter of July 15, 1789, to him.] and given you food to eat and raiment to put on, but a still greater that He has given you to eat of that bread which the world knoweth not of. You have likewise the invaluable advantage of companions on the way. I suppose you gladly entered the Society as soon as one was formed, and that you never willingly neglect any opportunity of meeting your brethren. Whatever your hand findeth to do do it with your might. Beware of spiritual sloth; beware of carelessness and listlessness of spirit. 'The kingdom of heaven suffereth violence.' See that you are one of those violent ones that 'take it by force.'--I am Your affectionate brother.

To Mary Stokes Date: SHEFFIELD, August 10, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- MY DEAR SISTER,--Having finished for the present my business at Leeds, [Where the Conference met on the 4th.] I am come thus far on my journey to Bristol. But I must take Haverfordwest in the way thither; so that I do not expect to be there till the 30th instant. How many blessings may you receive in the meantime, provided you seek them in the good old way wherein you received the Lord Jesus Christ! So walk in Him still. Beware of striking into new paths! of being wise above that is written! Perhaps we may find sweetness in the beginning; but it would be bitterness in the latter end. O my sister, my friend, I am afraid for you! I doubt you are stepping out of the way. When you enter into your closet and shut the door and pray to your Father who seeth in secret, then is the time to groan to Him who reads the heart the unutterable prayer. But to be silent in the congregation of His people is wholly new, and therefore wholly wrong. A silent meeting was never heard of in the Church of Christ for sixteen hundred years. I entreat you to read over with much prayer that little tract A Letter to a Quaker. [See letters of Feb. 10, 1748, and March 17, 1771 (to her).] I fear you are on the brink of a precipice, and you know it not. The enemy has put on his angel's face, and you take him for a friend. Retire immediately! Go not near the tents of those dead, formal men called Quakers! Keep close to your class, to your band, to your old teachers; they have the words of eternal life! Have any of them offended you Has any stumbling-block been laid in your way Hide nothing from, my dear Molly, Yours in true affection. Ten days hence I expect to be at Haverfordwest.

To Him your every want Source: The Letters of John Wesley (1772) Author: John Wesley --- In instant prayer display; Pray always, pray and never faint, Pray, without ceasing pray! See, help while yet you ask is given!--I am, dear sister, Your affectionate brother.

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

To the Editor of 'Lloyd's Evening Post'[25]] Date: DOVER, December 9, 1772. Source: The Letters of John Wesley (1772) Author: John Wesley --- SIR,--Many excellent things have been lately published concerning the present scarcity of provisions. And many causes have been assigned for it; but is not something wanting in most of those publications One writer assigns one cause, another one or two more, and strongly insists upon them. But who has assigned all the causes that manifestly concur to produce this melancholy effect at the same time pointing out how each particular cause affects the price of each particular sort of provision I would willingly offer to candid and benevolent men a few hints on this important subject, proposing a few questions, and adding to each what seems to be the plain and direct answer. I. 1. I ask first, Why are thousands of people starving, perishing for want, in every part of England The fact I know: I have seen it with my eyes in every corner of the land. I have known those who could only afford to eat a little coarse food every other day. I have known one picking up stinking sprats from a dunghill and carrying them home for herself and her children. I have known another gathering the bones which the dogs had left in the streets and making broth of them to prolong a wretched life. Such is the case at this day of multitudes of people in a land flowing, as it were, with milk and honey, abounding with all the necessaries, the conveniences, the superfluities of life! Now, why is this Why have all these nothing to eat Because they have nothing to do. They have no meat because they have no work. 2. But why have they no work Why are so many thousand people in London, in Bristol, in Norwich, in every county from one end of England to the other, utterly destitute of employment Because the persons who used to employ them cannot afford to do it any longer. Many who employed fifty men now scarce employ ten. Those who employed twenty now employ one or none at all. They cannot, as they have no vent for their goods, food now bearing so high a price that the generality of people are hardly able to buy anything else.

To John Murray Date: LONDON, January 15, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--Now that you labor in Dublin, the conversation and advice of Mr. Jaco may be of great service to you. And it will be your wisdom to pick out the most serious and solid persons in the Society for your acquaintance. Now give yourself to prayer and reading and meditation, that your profiting may appear to all men.--I am Your affectionate brother.

To John Valton Date: LONDON, February 23, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--In all stations you can have but one rule, your own conscience directed by the Word of God. Two or three dozen of the Instructions for Children (better than any spelling-book) and of the Tokens for Children you are welcome to. It would be extremely proper to receive a little of your patients toward the support of the school. If the chalk-workers do not come to hear, I advise you to suspend preaching among them for a month or two (possibly it may have a good effect). Do this the rather that you may have that time for yourself. Let it be sacred! Employ no part of it but in private exercises. Keep steadily to the, beginning from this time, and your soul will revive.--I am Your affectionate brother.

To Isaac Twycross Date: LONDON, March 6, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- DEAR ISAAC,--If you are sober-minded and watch unto prayer, you may recover all you have lost. And you may likewise lay in a stock of learning which may be of use to you all your life. You have now greater need than ever to redeem the time. Drop a word in season whenever occasion offers, and it will not always fall to the ground.--I am Your affectionate brother.

To Mary Bosanquet Date: LONDON, July 17, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--By the blessing of God I reached this place an hour ago in nearly as good health as I left it. I am glad my friend [His wife] was at your house; she would receive no hurt, and possibly a little good. I think Tho. Mitchell [The three preachers at Birstall in 1772 were Thomas Taylor, Thomas Mitchell, and John Nelson. In 1773 Mitchell remained. See letter of Aug. 15, 1751, about the riotous mob at Wrangle, where he was thrown into a pond] at least may spend another year in Birstall Circuit. There did seem to be a providential call for what was done at Harrogate! I am glad you find your soul unencumbered. You are just in your place. Stand fast in glorious liberty!--I am, my dear sister, Your affectionate brother.

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 Mrs. Savage, Date: LEWISHAM, July 31, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--I did receive a letter from you while I was in Ireland; but whether I answered it or no I cannot tell. It gives me pleasure to hear that you still stand fast in the liberty wherewith Christ hath made you free, and that His blessed work still continues to widen and deepen among you. It will do so as long as you walk in love and strive together for the hope of the gospel. As God has made Mr. Wolfe an instrument of promoting this among you, I think it will be well for him to stay another year [Francis Wolfe and Richard Seed were the preachers in Gloucestershire. Wolfe was appointed to Bristol by the Conference of 1773, and Seed to Derryshire]. When I was at Worcester [He was there on March 16], a young woman had just joined the Society who had her fortune in her own hands. Is she with you still And is she married or single I have a particular reason for asking. How has Mr. Seed behaved Is he serious, zealous, active And has God prospered his word--I am, my dear sister, Your affectionate brother.

To Mary Bishop Date: BRISTOL, September 19, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR SISTER,--It is certainly most profitable for us to have a variety of seasons. We could not bear either to be constantly in storms or constantly in a calm; but we are not certain, we cannot judge what proportion of one or the other is best for us. So it is well we are not left to our own wisdom, that we do not choose for ourselves. We should make strange work; but we know He that chooses for us orders all things well. There are excellent things in most of the Mystic writers. As almost all of them lived in the Romish Church, they were lights whom the gracious providence of God raised up to shine in a dark place. But they do not give a dear, a steady, or an uniform light. That wise and good man Professor Francke [August Hermann Francke (1663-1727) was professor at Halle 1692, and founded his famous Orphanage there in 1695] used to say of them, ‘ They do not describe our common Christianity, but every one has a religion of his own.’ It is very true: so that if you study the Mystic writers, you will find as many religions as books; and for this plain reason, each of them makes his own experience the standard of religion. Madame Guyon was a good woman and is a fine writer, but very far from judicious. Her writings will lead any one who is fond of them into unscriptural Quietism. They strike at the root, and tend to make us rest contented without either faith or works. It is certain the Scripture by ‘ prayer’ almost always means vocal prayer. And whosoever intermits this for any time will neither pray with the voice nor the heart. It is therefore our wisdom to force ourselves to prayer-- to pray whether we can pray or no. And many times while we are so doing the fire will fall from heaven, and we shall know our labor was not in vain.--I am, my dear Miss Bishop, Yours affectionately. PS.--It is on Wednesday sennight (the 29th inst.) that I purpose to preach at Bath (in my return from Bradford) at twelve o’clock.

To John Valton Date: BRISTOL, September 20, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR BROTHER,--My first advice to you was, Preach the gospel everywhere. But you shrank back. I have now another proposal to make to you, which requires one that has an honest heart and much industry. Come and take charge of the books at London. I think it would take you up six or seven hours a day. And you would have opportunity of preaching every Sunday and (if you chose it) frequently on weekdays. I would give you either five-and-twenty pounds a year with your board and a room in the Foundery, or fifty pounds without it. If you incline to accept of it, send me word immediately, and we can talk father. I will speak to no one else till I hear from you.--I am Your affectionate brother.

To Philothea Briggs Date: BRISTOL, September 29, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- MY DEAR PHILLY,--Your own experience may give an answer to your question. You did yourself enjoy a foretaste of that constant communion with God, though it did not continue long [See letter of May 8, 1780]. And you know it was given you in a moment. It was the same case with Sally Ryan, with Nancy Bolton, and with all those whom I have known that are now enabled to pray without ceasing. To every one of them that blessing was given in an instant. So it will be given to you again; although probably you will find a strong hope first which will incite you to cry out, Big with earnest expectation, See me sit at Thy feet, Longing for salvation. Grace in one sense will make an things new. And I have sometimes known this done to such a degree that there has been no trace of the natural temper remaining. But generally the innocent natural temper does remain, only refined, softened, and cast into the mould of love. I make no doubt but Charles Perronet would be as well as me in six months if he would punctually follow Dr. Cadogan’s rule [William Cadogan (1711-97), physician to London Founding Hospital 1754]. But without steady, unintermitted exercise he never can have health. On Saturday se'nnight I hope to be in London.--I am, my dear Philly, Yours affectionately.

To Samuel Sparrow Date: WINDMILL HILL, October 9, 1773. Source: The Letters of John Wesley (1773) Author: John Wesley --- DEAR SIR,--On Scripture and common sense I build all my principles. Just so far as it agrees with these I regard human authority. God could not command me to worship a creature without contradicting Himself: therefore, if a voice from heaven bade me honor a creature as I honor the Creator, I should know this is the voice of Satan, not of God. The Father and the Son are not ' two beings,' but ' one.' As He is man, the Father is doubtless 'greater than the Son'; who as such 'can do nothing of Himself,' and is no more omniscient than omnipresent. And as man He might well say, ' I ascend to my Father and your Father,' and pray to His Father and His God. He bids His disciples also to pray to Him, but never forbids their praying to Himself. I take this to be the plain, obvious, easy meaning of our Lord’s words, and the only one wherein they are reconcilable with an hundred passages both of the Old and New Testament. With regard to original sin (I mean the proneness to evil which is found in every child of man), you have supposed it in the essays with which you favored me [See letter of Feb. 26, 1772, to him], almost from the beginning to the end: and you have frequently asserted it; although you could not assert it in plainer terms than the honest, unbiased heathens have done: Vitiis nemo sine nascitur [Horace’s Satires, I.iii.68: ‘No one is born without vices’]. Hence Omnes natura proclives ad libidinem [Terence’s Andria, I. i. 51. ‘All, by nature are prone to evil desire’]. Hence Dociles imitandis turpibus et pravis omnes sumus [Juvenal’s Satires, xiv. 41: ‘All are apt to imitate shameful and vicious things’]. But I believe nothing can set this point in a more clear and strong light than the tract which I beg you to accept of [Fletcher’s Appeal]. Accept likewise the best wishes of, dear sir, Your affectionate servant.

To Walter Churchey Date: NEAR LONDON, February 25, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BROTHER,--The deliverance of our two fellow travelers should certainly be matter of thankfulness, to grace prevailing over nature. And should it not be a means of stirring up those that remain to greater zeal and diligence in serving Him who will be our Guide even unto death Should not you labor to convince and stir up others, that they may supply the place of those that are called away And let us lose no time. Work while it is day; the night cometh, wherein no man can work.--I am Your affectionate brother.

To Mrs. Crosby Date: EDINBURGH, June 3, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--I have received an excellent letter from Betsy Ritchie. Her experience seems to be exceeding clear. But her youth will expose her to many temptations within, and her circumstances to many from without. So that you have need tenderly and carefully to watch over her, lest she be moved from her steadfastness. I am persuaded our dear Sister Clapham will not rest until she is conformed in all things to our Head. I have been considering (as our friends so much desire it) whether I could not spend another night at Leeds. And I think I can consider it by taking a night from York. I purpose, God willing, to leave York on Wednesday, July 13; to dine at Leeds that day, and preach there at half-hour past six in the evening. So my horses may stay there till I come. If Wakefield be in the way to Doncaster, I could preach there at nine in the morning, on Thursday, July 14. Wherever the preachers simply and strongly insist upon full salvation, a blessing will attend their word. I was glad to observe a freer intercourse between Miss Bosanquet and you than formerly. If possible, Satan would keep you asunder. Be not ignorant of his devices. Pray speak freely to Duncan Wright. I am afraid he has suffered loss. Peace be with all your spirits!--I am, my dear sister, Your affectionate brother.

To Miss Lewin Date: WEARDALE, June 12, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--The word of our Lord to you just now is, ' Open thy mouth wide, and I will fit it.' Whereunto you have attained hold fast, and the residue of the promises is at hand. Mr. Saunderson is necessarily detained at Edinburgh, being to answer for himself on the 24th instant before the Lord's Justiciaries. I had the honor myself of being sent to the Tollbooth, and am only out upon bail. Billy Thompson, who travels with me in his stead, will speak to a few more of our friends. I think Miss Rhodes should try, together with constant riding, decoction of nettles every night and morning. In any wise the horses should be broke to go in a chaise. I wish you would send them to Leeds the day that I come. Peace be with your spirits! I am, my dear sister, Your affectionate brother.

To Elizabeth Ritchie Source: The Letters of John Wesley (1774) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 23, 1774. MY DEAR BETSY,--It gives me pleasure to find that you still stand fast in the liberty wherewith Christ has made you free, and that in spite of various temptations. And these, indeed, you are still to expect; for Satan neither slumbers nor sleeps, and he will strive to torment if he cannot destroy. Nay, God Himself, as one observes, 'prepareth for thee occasions of fighting, that thou mayest conquer.' So that you are still called to fight the good fight of faith, and thus to lay hold on eternal life. One admirable help toward conquering all is for believers to keep close together, to walk hand in hand, and provoke one another to love and to good works. And one means of retaining the pure love of God is the exhorting others to press earnestly after it. When you meet on a Sunday morning, I doubt not but this will be the chief matter both of your prayers and conversation. You may then expect to be more and more abundantly endued with power from on high, witnessing that He is faithful and just both to forgive us our tins and also to cleanse us from all unrighteousness.--I remain Yours affectionately.

To Francis Wolfe Date: YORK, July 10, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BROTHER,--I had set you down for Bristol the next year. But last night I received a letter from John Murlin, and another from Tommy Lewis, desiring he might be there. Pray tell T. Lewis they will have him and two other new preachers, and that I am seeking for an housekeeper. Explicitly press the believers to go on to perfection!--I am, with love to Sister Wolfe, Your affectionate brother.

To Joseph Benson Date: BRISTOL, August 8, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- DEAR JOSEPH,--I just snatch time to write two or three lines. Consider the thing thoroughly, and then send me word of the exact circuit wherein three preachers may follow one another. If this be steadily done, I am not without hope that before the next Conference there will be such a flame kindled as has not been seen for some years in poor Scotland. I was sorry to find that Mr. P---was almost discouraged from proceeding in his little labor of love. I commend you for dealing tenderly with him. Certainly he is an honest man, and undoubtedly he is useful in his little way. Pray what becomes of Mrs. L--- Is she gaining or losing ground O Joseph, fight through and conquer all!--I am Your affectionate friend and brother.

To Mr. -------- Source: The Letters of John Wesley (1774) Author: John Wesley --- BRISTOL, August, 28, 1774. DEAR BILLY,--I beg of you to go without delay to the Isle of Purbeck for a week or two. You are to go to Mr. William Ingram's at Corfe; where, if you go soon, you will meet Brother Saunderson. He writes me word that a door is opened all over the island, although there are many adversaries, but the bridle is in their mouth. Perhaps it would be best for you to go by Salisbury, and to tell John Undrell I desire he would follow you. Take particular care of the little, weak infant Societies. And see what books they want--I am, dear Billy, Your affectionate brother.

To Mr. ------- Date: TAUNTON, August 29, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR BROTHER,--Very probably Mr. Bentley is gone abroad. If so, we shall hear of him among our Societies in America. His sister should take good care of his effects till she hears of him again. To Mrs. Pim you should speak strong words of consolation. Don't try to reason with her; but tell her flatly, 'The devil is a liar. God loves you. Christ loves you. He will help you. Look up, and He will help you now.' Then wrestle with Him in prayer for her. Faith will prevail. [There] is the same remedy and no other for the [person] you speak of. But this kind goeth not out but by prayer and fasting. It is best for you to spend some time with me, Eternal Providence, exceeding thought, When none appears can make itself a way. Sometimes that drowsiness is not natural but diabolical; in that case it is commonly taken away in a moment. When it is natural, cold bathing is of use.--I am Your affectionate brother.

To Mrs. Gair Date: LONDON, November 5, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--With regard to you, the great danger is that you should forsake the sacred channels of His grace. Only abide in the way. Read, meditate, pray as you can, though not as you would. Then God will return and abundantly lift up the light of His countenance upon you. With regard to Brother Gair, it is not unlikely that the impression he feels is really from God. I think he might make a trial as a local preacher; and probably God would confirm the word of His messenger.--I am, dear Becky, Your affectionate brother.

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 Hannah Ball Date: LONDON, December 19, 1774. Source: The Letters of John Wesley (1774) Author: John Wesley --- MY DEAR SISTER,--I do not see any valid objection against inoculation either from prudence or religion. But I wonder to hear you talk of preparation. It is now quite out of use. Experience has shown in ten thousand instances that all preparation is needless, if not hurtful. Only the preparation of the heart, prayer, and self-devotion, this is now peculiarity needful. I commend you and your dear nieces (whom I love for your sake and for their own) to Him that is able to save both their souls and bodies; and am, my dear sister. Your very affectionate brother.

To Samuel Bardsley Date: LONDON, February 1, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR SAMMY, There is something exceedingly remarkable in that sudden breaking out of the work at A----. This is undeniably the Lord's doing, and leaves no room for man to glory. Wherever you are vehemently exhort the believers to ‘go on to perfection.' Read yourself with much prayer, and recommend to them, the Plain Account of Christian Perfection, and those two sermons The Repentance of Believers and The Scripture Way of Salvation.--I am, dear Sammy, Your affectionate brother.

To Martha Chapman Date: DUBLIN, April 5, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--The apothecary seems to have understood your case; but you have done right in leaving off the taking of medicines. But withal you should use all the exercise you can, particularly in the open air. And use what little strength you have to the glory of Him that gave it. Warn every one and exhort every one, if by any means you may save some.--I am, my dear Patty, Yours affectionately.

To James Dempster Date: BALLINROBE, May 19, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR JEMMY,--That one point I earnestly recommend, both to Brother Rankin and you and all our preachers--by prayer, by exhortation, and by every possible means, to oppose a party spirit. This has always, so far as it prevailed, been the bane of all true religion, more especially when a country was in such a situation as America is now. None but the God of almighty love can extricate the poor people out of the snare. O what need have you to besiege His throne with all the power of prayer!--I am, dear Jemmy, Yours affectionately.

To his Brother Charles Date: LONDONDERRY, June 2, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--I thought it strange that poor S. F. should leave me nine hundred pounds in debt. But it is stranger still that John Atlay should have paid sixteen hundred out of nine, and that I am an hundred and sixty pounds in debt notwithstanding! Mr. Wathen's method of radical cure I shall hardly try I am very easy, and that is enough. I am persuaded Billy Baynes's eye is single; therefore he will be useful. Our other friend should have known his own mind. We parted only for four pounds a year. I am exceeding glad that T. Rankin does not print till his papers have passed through our correction. I was afraid he would not have been so patient. Just what I thought at first, I think still of American affairs. If a blow is struck, I give America for lost, and perhaps England too. Our part is to continue instant in prayer. Sammy will not only be better but quite well if you do not kill him with kindness. Has my friend taken an house at Bristol Is Noah with her What are they doing Mr. Madan has behaved well. Res ipsa reduxit in gratiam. Preach as much as you can and no more than you can. You never will be much stronger till you add change of air to exercise, riding two or three hundred miles point blank forward. Now you have an opportunity. Meet me at Leeds with honest John Murlin. When you are tired, you may change places with him. You would return a stout, healthy man. I purpose writing to Mr. Fletcher shortly. I do not remember that he has touched the corner-stone of their hypothesis--‘the covenant of redemption.’ One would not wish to be easy without it. Just here we must stop reasoning or turn Calvinists. This is the very strength of their cause. Peace be with you and yours! Adieu!

To John King Date: NEAR LEEDS, July 28, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BROTHER,--Always take advice or reproof as a favor; it is the surest mark of love. I advised you once, and you took it as an affront; nevertheless I will do it once more. Scream no more, at the peril of your soul. God now warns you by me, whom He has set over you. Speak as earnestly as you can, but do not scream. Speak with all your heart, but with a moderate voice. It was said of our Lord, ' He shall not cry'; the word properly means, He shall not scream. Herein be a follower of me, as I am of Christ. I often speak loud, often vehemently; but I never scream, I never strain myself. I dare not; I know it would be a sin against God and my own soul. Perhaps one reason why that good man Thomas Walsh, yea and John Manners too, were in such grievous darkness before they died was because they shortened their own lives. O John, pray for an advisable and teachable temper! By nature you are very far from it; you are stubborn and headstrong. Your last letter was written in a very wrong spirit. If you cannot take advice from others, surely you might take it from Your affectionate brother.

To Ann Bolton Date: NEAR LEEDS, July 30, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR SISTER,--God has done great things for us already. But we shall see greater things than these. We have reason to hope that there will be a larger shower of grace than any we have yet known. But we cannot tell whether the general blessing will be preceded by a general visitation. God has long been drawing us to our good and using every gentle means of reforming a sinful nation. But if this will not avail, He will take another way; He will send affliction to cure sin. If Miss Hurrell and you are separated for a season, it may be a means of making you more useful to each other when you are restored to each other. In the meantime you have a Friend who is able to supply all your wants, and from whom you never need be separated in time or in eternity. From the time that the fever burned I have been continually recovering strength, though by slow degrees. At present I am nearly the same as before my illness. And I ever am, my dear Nancy, 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: RAMSBURY PARK, October 17, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--It takes time to set people's heads right; but we must despair of nothing. I have cast my bread upon the waters, and should have been content though there had been no present fruit. Some hours this morning I devote to 'Americanus.' What is material I shall endeavor to answer. It is well if I can give as good an account of everything else as of my change of judgement. I find a danger now of a new kind--a danger of losing my love for the Americans: I mean for their miserable leaders; for the poor sheep are 'more sinned against than sinning,' especially since the amazing informations which I have received from James Ireland. Yet it is certain the bulk of the people both in England and America mean no harm; they only follow their leaders, and do as they are bid without knowing why or wherefore. On Friday I hope to be in London and to talk with the committee about building a new Foundery. This is a lovely spot and a lovely family. 'Tis pity but you could call here. It is four miles from Marlborough, and only a mile north of the London road. Peace be with you and yours! Adieu!

To Jasper Winscom Date: LONDON, October 20, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR BROTHER,--I should have had no objection at all to Brother Skinner's going into Kent, but that it would interfere with our making a fair trial of the Isle of Wight. I would have this done without delay; and I much approve of the method you propose. We will help you out (as I said) with regard to the expense. I hope you will be able to procure the meetinghouse. Peace be with you and yours.--I am Your affectionate friend and brother.

To Joseph Benson Date: LONDON, October 30, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- DEAR JOSEPH,--John Fenwick has sent me a minute account of the manner how Miss Hurrell came to speak in the room at Sunderland; and Alexander Paterson has given me a particular narration of what occurred on Sunday the 22nd instant. It seems--thus much is plain at least--that she has no more place at Sunderland; and I doubt whether we may not add, nor at any place in the Newcastle Circuit. I am glad to hear that the word of God prospers in your hands. But you never will see the full fruit of your labors till you take up your cross and visit all the Society, rich and poor, from house to house.--I am, dear Joseph, Yours affectionately.

To Walter Churchey Date: LONDON, December 21, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- MY DEAR BROTHER,--A few days ago my brother gave me a letter of yours dated November 24. I am surprised that one who has passed a winter in Scotland should complain of cold in Wales. It is not a good sign. I advise no one above twenty to think of learning Greek or Latin; he may employ his time abundantly better. But if John Broadbent has a turn for learning languages, by all means let him learn Welsh. This will turn to good account. And now is his time; you can direct and assist him herein. Meantime persuade him to refrain from screaming, and he will do well. I may speak in confidence to you; take care it do not transpire. Put no confidence either in T---- or his wife. I stand in doubt of them both. The printer is hastening on with the History; yet still I think him slow.--I am, with love to Sister Churchey, Your affectionate brother.

To the Printer of the 'Gazetteer' Date: LONDON, December 28, 1775. Source: The Letters of John Wesley (1775) Author: John Wesley --- Between twenty and thirty editions of the Primitive Pysick, or, A Rational and easy Method of Curing most Diseases, have been published either in England or Ireland. In one or more of these editions stand these words: ' Give one or more drachms of verdigris.' I thank the gentleman who takes notice of this, though he might have done it in a more obliging manner. Could he possibly have been ignorant (had he not been willingly so) that this is a mere blunder of the printer that I wrote grains, not drachms However, it is highly proper to advertise the public of this; and I beg every one that has the book would take the trouble of altering that word with his pen. Yours, &c.

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

forth !" In the evening I preached at Leicester. Here, like- wise, the people "walk in the fear ofthe Lord, and in the com- fort of the Holy Ghost." Sun. 27.-About noon I preached at Stapleford, six miles westfrom Nottingham. I stood in a meadow, because no house could contain the congregation. But it was nothing to that at Nottingham-Cross in the evening, the largest I have seen for many years, except at Gwennap. Monday, 28. About noon I preached at Donnington. It was a showery day, but the showers were suspended during the preaching. In the evening I preached at Derby, and had the satisfaction to observe an unusual seriousness in the congregation. Careless as they used to be, they seemed at length to know the day of their visitation. Tues. 29. About ten I preached in the market-place at 10 REV. J. WESLEY'S [April, 1774. Ashbourne to a large and tolerably serious congregation ; and some, I believe, felt the word ofGod quick and powerful, while I enforced, "God now commandeth all men everywhere to repent." After dinner we went on to Newcastle-under-Lyne, (that is the proper name of the river,) where I was invited by the Mayor, a serious, sensible man,to lodge at his house. I was desired (our Room being but small) to preach in the market-place. Abundance of people were soon gathered toge- ther, who surprised me not a little, by mistaking the tune, and striking up the March in Judas Maccabeus. Many of them had admirable voices, and tolerable skill. I know not when I have heard so agreeable a sound : It was indeed the voice of melody. But we had one jarring string: A drunken gentle- man was a little noisy, till he was carried away. Wed. 29. I went on to Congleton, where I received letters, informing me that my presence was necessary at Bristol. So about one I took chaise, and reached Bristol about halfan hour after one the next day. Having done my business in about two hours, on Friday in the afternoon I reached Congleton again ; (about ahundred and forty miles from Bristol;) no more tired (blessed be God!) than when I left it. What achange is in this town ! The bitter enmity of the townsfolks to the Methodists is clean forgotten. So has the steady behaviour of

begin at the heart; and that the heart has quite another office, only receiving the blood, which then moves on through its chan- nels, on the mere principle of suction, assisted by the ethereal fire, which is connected with every particle of it.. Sun. 26. In the morning I preached at the Ballast-Hills, among the glassmen, keelmen, and sailors. As these had nothing to pay, I exhorted them " to buy wine and milk with- outmoney and without price." Mon. 27.-I took my leave of this lovely place and people, and about ten preached to a serious congregation at Durham. About six I preached at Stockton-upon-Tees, on a text suited to the congregation, " Where their worm dieth not, and the fire is not quenched." Tues. 28. This being my birth-day, the first day of my seventy-second year, I was considering, How is this, that I find just the same strength as I did thirty years ago ? That my sight is considerably better now, andmy nerves firmer, than they werethen ? That I have none of the infirmities of old age, and have lost several I had in my youth ? The grand cause is, the good pleasure of God, who doeth whatsoever pleaseth Him. The chief means are, 1. My constantly rising at four, for about fifty years. 2. My generally preaching at five in the morning ; one of the most healthy exercises in the world. 3. My never travelling less, by sea or land, than four thousand five hundred miles in ayear. In the evening I preached at Yarm ; about eleven the next day at Osmotherley ; and in the evening at Thirsk. Thursday, 30. I preached at Hutton-Rudby, and found still remaining a few sparks of the uncommon flame which was kindled there ten years ago. Itwas quenched chiefly by the silly, childish con- tentions of those who were real partakers of that great blessing. [July, 1774. Fri. JULY 1.-I preached in Stokesley at six ; and many determined to set out anew. In Guisborough I was constrained to preach abroad ; and the whole multitude was as silent as the subject, Death ! I never before had such an opportunity at this place. In the afternoon, through miserable roads, we at length got to Whitby. Sun. 3.-We had a solemn hour at five with the society only ;

to Epworth. The congregation there was large last Sunday; but itwas nearly doubled now : And never hadwe, from the beginning, a more solemn and affectionate parting. Mon. 25. I went on to Sheffield, and on Tuesday met the select society. But it was reduced from sixty to twenty ; and but half of these retained all that they once received ! What a grievous error, to think those that are saved from sin cannot lose what they have gained ! It is a miracle if they do not ; seeing all earth and hell are so enraged against them : While, meantime, so very few, even of the children of God, skilfully endeavour to strengthen their hands. Wed. 27.-About one we reached Leek, in Staffordshire. I could not imagine who the Quaker should be that had sent me word he expected me to dinner ; and was agreeably surprised to find that it was my oldfriend, Joshua Strongman, of Mount- Mellick, in Ireland, whom I had not seen for many years. I found he was the same man still ; of the same open, friendly, amiable temper : And every thing about him was (not costly or fine, but) surprisingly neat and elegant. Itbegan to rain soon after we came in ; but the rain stayed while I was preaching ; and it seemed the whole town, rich and poor, were gathered together, and listened while I explained, " God is a Spirit, and they that worship him must worship him in spirit and in truth." I preached at Burslem in the evening ; and on Thursday, 28, in the afternoon, came to Shrewsbury. Sat. 30.-I went on to Madeley ; and in the evening preached under a sycamore-tree, in Madeley-Wood, to a large congrega- tion, goodpart of them colliers, who drank in every word. Surely never were places more alike, than Madeley-Wood, Gateshead- Fell, and Kingswood. Sun. 31. The church could not contain the congregation, either morning or afternoon ; but in the evening I preached to a still larger congregation at Broseley ; and equally attentive. I now learned the particulars of a remarkable story, which I had heard imperfectly before:-Some time since, one of the colliers here, coming home at night, dropped into a coal-pit, twenty-four yards deep. He called aloud for help, but none heard all that night, and all the following day. The second

their spirits were not sharpened against those that voted on the other side. Sun. 9-. The evening being fair and mild, I preached in the new Square. It was a fruitful season : Soft fell the word as flew the air ; even " as the rain into a fleece of wool." Many such seasons we havehad lately : Almost every day one and another has found peace, particularly young persons and children. Shall not they be a blessingin the rising generation ? In the evening we had a solemn opportunity of renewing our covenant with God ; a means of grace which I wonder has been so seldom used either in Romish or Protestant churches ! Mon. 10.-I preached at Salisbury ; and on Tuesday, 11 , set out for the Isle of Purbeck. Whenwe came to Corfe-Castle, the evening being quite calm and mild, I preached in a meadow near the town, to a deeply attentive congregation, gathered from 30 REV. J. WESLEY'S [Oct. 1774. all parts of the island. I afterwards met the society, artless and teachable, and full ofgood desires. But few of them yet have got any farther, than to " see men as trees walking." Wed. 12. I preached to a large congregation at five, who seemed quite athirst for instruction. Afterwardswe took a walk over the remains of the Castle, so bravely defended in the last century, against all the power of the Parliament forces, by the widow of the Lord Chief Justice Banks. It is one of the noblest ruins I ever saw : The walls are of an immense thickness, defy- ing even the assaults of time, and were formerly surrounded by a deep ditch . The house, which stands in the middle, on the very top of the rock, has been a magnificent structure. Some time since the proprietor fitted up some rooms on the south-west side ofthis, and laid outalittle garden, commanding a large prospect, pleasant beyond description. For a while he was greatly de- lighted with it : But the eye was not satisfied with seeing. It grew familiar ; it pleased no more; and is now run all to ruin. No wonder : What can delight always, but the knowledge and love ofGod ? About noon I preached at Langton, three or four miles from Corfe-Castle, to a large and deeply serious congregation. Here

supplied the engines with abundance ofwater ; so that in a little more than two hours, all the danger was over. Mon. 14. In the evening I preached at Bury ; Tuesday, 36 REV. J. WESLEY'S [Nov. 1774. 15, about one at Loddon, to a people the most athirst for God of any I found in the county. In the afternoon I went on to Yarmouth. When was " confusion worse confounded? " Divi- sion after division has torn the once-flourishing society all in pieces. In order to heal the breach, in some measure, I enforced those deep words, " Though I have all knowledge and all faith, so as to remove mountains, and have not love, it profiteth me nothing." One of our former Leaders being asked what he thought of this, frankly answered, " It is damnable doctrine." Thur. 16.-About noon I preached at Lowestoft, where the little flock are remarkably lively. The evening congregation at Yarmouth was all attention ; and truly the power of Godwas present to heal them. In the evening I returned to Norwich. Never was a poor society so neglected as this has been for the year past. The morning preaching was at an end; the bands suffered all to fall in pieces ; and no care at all taken of the classes, so that whether they met or not, it was all one ; going to church and sacrament were forgotten; and the people rambled hither and thither as they listed. On Friday evening I met the society, and told them plain, I was resolved to have a regular society or none. Ithen read the Rules, and desired every one to consider whether he was willing to walk by these Rules or no. Those in particular, of meeting their class every week, unless hindered by distance or sickness, (the only reasons for not meeting which I could allow,) and being constant at church and sacrament. I desired those who were so minded to meet me the next night, and the rest to stay away. The next night we had far the greater part ; on whom I strongly enforced the same thing. Sunday, 20. I spoke to every Leader, concerning every one under his care ; and put out every person whom they could not recommend to me. After this was done, out of two hundred and four mem-

small acompass ! A beautiful grove, divided by a serpentine walk, conceals the house from the town. At the side of this runs a transparent river, with a smooth walk on each bank. Beyond this is a level lawn; then the house with sloping gardens behind it. Above these is a lofty hill ; near the top of which is a lovely wood, having a grassy walk running along, just within the skirts of it. But can the owner rejoice in this paradise ? No ; for his wife is snatched away inthe bloom ofyouth ! Thur. 12.-About noon I preached at Watlington ; and in the evening at Oxford, in a large House formerly belonging to the Presbyterians. But it was not large enough : Many could not get in. Such a congregation I have not seen at Oxford, either for seriousness, or number, for more than twenty years. I borrowed here a volume of Lord Chesterfield's Letters, which I had heard very strongly commended. And what did I learn ? That he was aman of much wit, middling sense, and some learning ; but as absolutely void of virtue, as any Jew, Turk, or Heathen that ever lived. I say, not only void of all religion, (for I doubt whether he believed there is a God, though he tags most of his letters with the name, for better sound sake,) but even of virtue, of justice, and mercy, which he never once recommended to his son. And truth he sets at open defiance : He continually guards him against it. Half his letters inculcate deepdissimulation, as the most necessary of all accomplishments. Add to this, his studiously instilling into the young man all the principles of debauchery, when himself was between seventy and eighty years old. Add his cruel censure of that amiable man, the Archbishop of Cambray, (quantum dispar illi,)* as a *What a vast disparity between the two !-EDIT, . Oct. 1775.] JOURNAL mere time-serving hypocrite ! And this is the favourite of the age ! Whereas, ifjustice and truth take place, ifhe is rewarded according to his desert, his name will stink to all generations. Sat. 14. I preached at Finstock. How many days should I spend here if I was to do my own will ! Not so : I am " to do

would fain have sent him back without delay, offering him my chaise and my servant to attend him ; though I could ill spare either one or the other. But he could not in anywise be prevailed on to accept of the proposal. I afterwards heard, he had been insane before he left London. However, I could now only make the best of it. Dec. 1775.1 Fri. DECEMBER 1.-After preaching at Loddon, I returned to Norwich, and procured Mr. - a lodging in a friend's house, where I knew he would want nothing. I now again advised him to go straight to London inmy chaise ; but it was lost labour. Sat. 2-. I procured " the History of Norwich," published but a few years since. The author shows, that it was built about the year 418. But it increased in succeeding ages, till it was more than double to what it is now, having no less than sixty churches. Its populousness may be indisputably proved, by one single circumstance :-The first time it was visited with the sweating-sickness, (which usually killed in ten hours,) there died, in about six months, upwards of fifty-seven thousand persons ; which is a considerably greater number than were in the whole city a few years ago. He remarks concerning this unaccounta- ble kind of plague, 1. That it seized none but Englishmen ; none of the French, Flemings, or other foreigners then in the kingdom, being at all affected : 2. That it seized upon English- men in other kingdoms, and upon none else : And, 3. That the method at last taken was this, The patient, if seized in the day-time, was immediately to lie down in his clothes, and to be covered up; if in the night-time, he was to keep in bed ; and if they remained four-and-twenty hours without eating or drink- ing any thing, then they generally recovered. In the evening a large mob gathered at the door of the preaching-house, the captain of which struck many (chiefly women) with a large stick. Mr. Randal going out to see what was the matter, he struck him with it in the face. But he was soon secured, and carried before the Mayor ; who knowing him to be a notorious offender, against whom one or two warrants were then lying, sent him to gaol without delay.

some days before the frost broke up, it was observed, by means of the thermometer, that the cold was several degrees more intense than that in the year 1741. But God then removed the cup from us, by agentle, gradual thaw. Sun. 14.-As I was going to West-Street chapel, one of the chaise-springs suddenly snapped asunder ; but the horses instantly stopping, I stepped out without the least inconvenience. At all my vacant hours in this and the following week, I endeavoured to finish the " Concise History of England." I am sensible it must give offence, as in many parts I am quite singular ; particularly with regard to those greatly injured cha- racters, Richard III., and Mary Queen of Scots. But I must speak as I think ; although still waiting for, and willing to receive, better information. [March, 1776. Sun. 28.-I was desired to preach a charity sermon in All- hallows church, Lombard-Street. In the year 1735, about forty years ago, I preached in this church, at the earnest request of the Churchwardens, to a numerous congregation, who came, like me, with an intent to hear Dr. Heylyn. This was the first time that, having no notes aboutme, I preached extempore. Wed. FEBRUARY 14.-I preached at Shoreham. How is the last become first ! No society in the county grows so fast as this, either in grace or number. The chief instrument of this glorious work is Miss Perronet, a burning and a shining light. Fri. 23. I looked over Mr. Bolt's " Considerations on the Affairs of India." Was there ever so melancholy a picture ? How are the mighty fallen ! The Great Mogul, Emperor of Hindostan, one of the mightiest Potentates on earth, is become apoor, little, impotent slave to a Company of Merchants ! His large, flourishing empire is broken in pieces, and covered with fraud, oppression, and misery ! And we may call the myriads that have been murdered happy, in comparison of those that still groan under the iron yoke. Wilt not thou visit for these things, O Lord ? Shall the fool still say in his heart, There is no God? Sun. 25-. I buried the remains of William Evans, one of the first members of our society. Hewas an Israelite indeed, open (if it could be) to a fault ; always speaking the truth from

these two last years, amazingly increased ; in several branches in such amanner as has not been known in the memory ofman : Such is the fruit of the entire civil and religious liberty which all England now enjoys ! And as to the former, not only in every city and large town, but in every village and hamlet, there is no decrease, but a very large and swift increase. One sign of this is the swarms of little children which we see in every place. Which, then, shall we most admire, the ignorance or confidence of those that affirm, population decreases in England ? I doubt not but it increases full as fast here, as in any province of North America. Mon. 6. After preaching at Cockermouth and Wigton, I went on to Carlisle, and preached to avery serious congrega- tion. Here I saw a very extraordinary genius, aman blind from four years of age, who could wind worsted, weave flowered plush on an engine and loom of his own making ; who wove his own name in plush, and made his own clothes, and his own tools of every sort. Some years ago, being shut up in the organ-loft at church, he felt every part of it, and afterwards made an organ for himself, which, judges say, is an exceeding good one. He then taught himself to play upon it psalm-tunes, anthems, volun- taries, or anything which he heard. I heard him play several tunes with great accuracy, and a complex voluntary : I suppose all Europe can hardly produce such another instance. His name is Joseph Strong. But what is he the better for all this, ifhe is still " without God in the world ? " Tues. 7.-I went on to Selkirk. The family came to prayer in the evening, after which the mistress of it said, " Sir, my daughter Jenny would be very fond of having a little talk with [May, 1776. you. She is a strange lass ; she will not come down on the Lord's day but to public worship, and spends all the rest of the day inher own chamber." I desired she would come up ; and found onethat earnestly longed to be altogether a Christian. I satisfied her mother that she was not mad; and spent a little time in advice, exhortation, and prayer.

Wed. 8-. We set out early, but found the air so keen, that before noon our hands bled as if cutwith aknife. In the even- ing I preached at Edinburgh ; and the next evening near the river-side in Glasgow. Fri. 10. I went toGreenock. It being their fast-daybefore the sacrament, (ridiculously so called, for they do not fast at all, but take their three meals, just as on other days,) the con- gregation was larger thanwhen Iwas here before, and remark- ably attentive. The next day I returned to Glasgow, and on Sunday, 12, went in the morning to the high-kirk, (to show I was no bigot,) and in the afternoon to the Church of England chapel. The decency of behaviour here surprises me more and more. I know nothing like it in these kingdoms, except among the Methodists. In the evening the congregation by the river- side was exceeding numerous ; to whom I declared " the whole counsel ofGod." Monday, 13. I returned to Edinburgh, and the next day went to Perth, where (it being supposed no house would contain the congregation) I preached at six on the South- Inch, though the wind was cold and boisterous. Many are the stumbling-blocks which have been laid in the way of this poor people. They are removed ; but the effects of them still con- tinue. Wed. 15. I preached at Dundee, to nearly as large a con- gregation as that at Port-Glasgow. Thursday, 16. I attended an Ordination atArbroath. The Service lasted about four hours ; but it did not strike me. It was doubtless very grave ; but I thought it was verydull. Fri. 17. I reached Aberdeen in good time. Saturday, 18. I read over Dr. Johnson's "Tour to the Western Isles." It is a very curious book, wrote with admirable sense, and, I think, great fidelity ; although in some respects, he is thought to bear hard on the nation, which I am satisfied he never intended. Sunday, 19. I attended the Morning Service at the kirk, full as formal as any in England ; and no way calculated either to awaken sinners, or to stir up the gift of God in believers. In May, 1776.1 75 the afternoon I heard a useful sermon in the English chapel ; andwas again delighted with the exquisite decency both of the

well. On our approaching the third, seven or eight countrymen presently ran to help us. One of them carried me over on his shoulders ; others got the horses through ; and some carried the chaise. We then thought the difficulty was past ; but in half anhour we came to another slough : Being helped over it, I walked on, leaving Mr. Delap, John Carr, Joseph Bradford, and Jesse Bugden, with the chaise, which was stuck fast in the slough. As none of them thought of unharnessing the horses, the traces were soon broke: At length they fastened ropes to the chaise, and to the stronger horse ; and the horse pulling, and the men thrusting at once, they thrust it through the slough to the firm land. In an hour or two after we all met at Ballin- acurrah. While I was walking, a poor man overtook me, who appeared to be in deep distress : He said, he owed his landlord twenty shillings rent, for which he had turned him and his family out of doors ; and that he had been down with his relations to beg their help, but they would do nothing. Upon my giving him [May, 1778. a guinea, he would needs kneel down inthe road to pray for me; and then cried out, " O, I shall have a house ! I shall have a house over my head!" So perhaps God answered that poor man's prayer, by the sticking fast of the chaise in the slough! Tues. 19. In the evening I preached at Sligo, in the old Court-House, an exceeding spacious building : I know not that ever I saw so large a congregation here before ; nor (considering their number) so well behaved. Will God revive his work even in this sink of wickedness, and after so many deadly stumbling-blocks ? Upon inquiry, I found, there had been for some time a real revival of religion here. The congregations have considerably increased, and the society is nearly doubled. We had in the evening a larger congregation than before, among whom were most of the Gentry of the town: And all but one or two young gentlemen (so called) were remarkably serious and attentive. I now received an intelligible account of the famous massacre at Sligo. A little before the Revolution, one Mr. Morris, a

received a very remarkable account from Mrs. Brown, a gentle- woman in the neighbourhood. She said, " Six years ago my daughterJane, then seventeenyears old, was struck raving mad ; she would strike any one she could, particularly her father ; she cursed and swore horribly ; she never slept ; and let her hands be bound ever so fast over night, they were loose in the morning. The best Physicians were consulted, and all means used ; but to no purpose. On Thursday, December 28, last, she violently struck her father on the breast ; the next day, Friday, 29, she was perfectly well, without using any means at all ; and she has continued ever since, not only in her senses, but full of faith and love." Thur. 28. Between nine and ten I preached at a village called Magharacolton, to a large and serious congregation ; and in the evening, at Londonderry. Considering the largeness and seriousness of the congregations, I wonder no more good is done here. Mon. JUNE 1.-I went over to the New-Buildings, and took myhonourable post in the Mill. Deep attention sat on every face. So it usually does, when the poor have the Gospel preached. I preached at Londonderry in the evening, on, " I am not ashamed ofthe Gospel of Christ. " How happy would many of those be, if they had but thoroughly learned this lesson ! Wed. 3. I took an account of the present society, a little 126 REV. J. WESLEY'S [June, 1778. smaller than it was three years ago. Thursday, 4. I took my leave of this affectionate people, and about eleven preached at New-Town, Limavaddy. In the afternoon I went on to Kilrea, andwas cordially received by Mr. Haughton, once a Travelling Preacher, now a Magistrate, and Rector of a parish. But the church wherein it was at first proposed I should preach, is, as I found, amereheap of ruins : So I preached in the new meeting- house ; a very large and commodious building. Abundance of people flocked together ; some of them seemed not a little affected ; and all were seriously attentive : Surely some will bring forth good fruit. Fri. 5. We went on to Coleraine. As the barracks here are empty, we hired one wing, which, by laying several rooms

timent and expression,what God had done for their souls. Thur. 18. I preached at Ballinderry, (in my way to Lur- gan,)where many flocked together, though at a very short warn- ing. We had four or five times as many in the evening at Lurgan; but some of them wild as colts untamed. However, they all listened to that great truth, " Narrow is the way that leadeth unto life ." Fri. 19. I preached about noon to a serious company at Derry-Anvil ; and thenwent on to Cockhill. I preached here at the bottom of the garden ; the tablewas placed under a tree, and most of the people sat on the grass before it ; and every thing seemed to concur with the exhortation, " Acquaint thyself now with him, and be at peace." Sat. 20.-I travelled through adelightful country to Charle- mont, where Captain Tottenham was the Commanding Officer. We lodged with himin the castle, which stands on aneminence, and commands the country on all sides. A tent was set up in the castle-yard, where all the soldiers were drawn up at eleven, with abundance of people from many miles round, who were all attention. In the evening their number was considerably enlarged; but still all heard as for life. Sun. 21. I preached at nine in the avenue at Armagh, to a large and serious congregation. It was increased four-fold at six in the evening; but manywere there who behaved as if they had been in a bear-garden. Mon. 22. I took a walk to the Primate's ; andwent through the house, and all the improvements. The house is neat and handsome, but not magnificent ; and is elegantly, but not splen- didly, furnished. Thedomain 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 neat 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, toge- [June, 1778. ther with a considerable number of convenient and handsome

dious Room, which was thoroughly filled with well-behaved and deeply attentive hearers. How long did we seem to be plough- ing the sand here ! But it seems there will be some fruit at last. Fri. 30. I preached at noon to fifty or sixty dull creatures, at poor, desolate Hertford ; and they heard with something like seriousness . In the afternoon I went on to London. Sunday, NOVEMBER 1, was theday appointed for opening the new chapel in the City-Road. It is perfectly neat, but not fine ; and contains far more people than the Foundery : I believe, together with the morning chapel, as many as the Tabernacle. Many were afraid that the multitudes, crowding from all parts, would have occasioned much disturbance. But they were happily disappointed : There was none at all : All was quietness, decency, and order. I preached on part of Solomon's Prayer at the Dedication of the Temple ; and both in the morning and afternoon, (when I preached on the hundred forty and four thousand standing with the Lamb on Mount Zion,) Godwas eminently present in the midst ofthe congregation. Mon. 2.-I went to Chatham, and preached in the evening to a lively, loving congregation. Tuesday, 3. I went by water to Sheerness. Our Room being far too small for the people that attended, I sent to the Governor to desire (what had been allowed me before) the use of the chapel. He refused me, (uncivilly enough) affecting to doubt whether I was in orders ! So I preached to as many as it would contain in our ownRoom. Wed. 4.-I took a view of the old church at Minster, once a spacious and elegant building. It stands pleasantly on the top ofa hill, and commands all the country round. We went from thence to Queensborough, which contains above fifty houses, and sends two members to Parliament. Surely the whole Isle of Sheppy is now but a shadow ofwhat it was once. Thur. 5.-I returned to Chatham, and on the following morning set out in the stage-coach for London. At the end Dec. 1778.1 JOURNAL. of Stroud, I chose to walk up the hill, leaving the coach to follow me. But it was in no great haste : It did not overtake me till I had walked above five miles. I cared not if it had

been ten : The more I walk, the sounder I sleep. Sun. 15. Having promised to preach in the evening at St. Antholine's church, I had desired one to have acoach ready at the door, when the service at the new chapel was ended. But hehad forgot ; so that, after preaching and meeting the society, Iwas obliged to walk as fast as I could to the church. The people were so wedged together, that it was with difficulty I got in. The church was extremely hot ; but this I soon forgot ; for it pleasedGod to send a gracious rain upon his inheritance. Thur. 26. I fufilled the dying request ofAnn Thwayte, by burying her remains, and preaching her funeral sermon. Inall the changes of those about her, she stood steadfast, doing and suffering the will of God: She was awoman offaith and prayer; in life and death adorning the doctrine of God her Saviour. Sun. 29. I was desired to preach a charity sermon in St. Luke's church, Old-Street. I doubt whether it was ever so crowded before ; and the fear ofGod seemed to possess the whole audience. In the afternoon I preached at the new chapel; and at seven, in St. Margaret's, Rood-Lane ; full as much crowded as St Luke's. Is then the scandal of the Cross ceased ? Tues. DECEMBER 1.-I went to Rye. Here, as in many other places, those who begin to flee from the wrath to come are continually " received to doubtful disputations ; " puzzled and perplexed with intricate questions concerning absolute and unconditional decrees ! Lord, how long wilt thou suffer this ? How long shall these well-meaning zealots destroy the dawning work ofgrace, and strangle the children in the birth ? Wed. 2.-In the evening I preached at Robertsbridge, and spoke with all possible plainness, both for the sake of threescore children, and of a large congregation of serious, attentive people. Thur. 3. Many at Sevenoaks seemed deeply affected, while Iwas applying those words, " Do ye now believe ?" Especially while I was reminding them of the deep work which God wrought among them twelve or fourteen years ago. Friday, going on to Shoreham, I found Mr. P. once more brought back from the gates of death ; undoubtedly for the sake of his little flock ; who

in the evening ; but the Minister of Gratton (near Stanley) sending me word, I was welcome to the use of his church, I ordered notice to be given, that the service would begin there at six o'clock. Stanley chapel was thoroughly filled at two. It is eighteen years since I was there before ; so that many of those whom I saw here then, were now grey-headed ; andmany were gone to Abraham's bosom. May we follow them as they did Christ ! I was preparing to go to Gratton, when one brought me word from Mr. Roberts, that he had changed his mind ; so I preached March, 1779.1 in Mr. Stephen's orchard, to far more than his church would have contained. And it was no inconvenience either to me or them, as it was amild, still evening. Wed. 17.-1 preached at Tewkesbury about noon, and at Worcester in the evening. Thursday, 18. Upon inquiry I found there had been no morning preaching since the Confer- ence! So the people were of course weak and faint. At noon I preached in Bewdley, in an open space, at the head of the town, to avery numerous and quiet congregation. Here Mrs. C- informed me, " This day twelvemonth I found peace with God ; and the same day my son, till then utterly thoughtless, was con- vinced of sin. Some time after, he died, rejoicing in God, and praising him with his latest breath." Fri. 19. I preached in Bengeworth church about noon, and about six in Pebworth church. Saturday, 20. I went on to Birmingham. Sunday, 21. Just at the time of preaching, at Bromwich-Heath, began such a storm as that which ushered in the year. Yet as no house could contain the people, I was con- strained to stand in the court-yard. For amoment I was afraid of the tiles falling on the people ; but they regarded nothing but the word. As I concluded, we had a furious shower of hail : Hitherto could the prince of the power of the air go ; but no farther. After preaching at Wednesbury, Darlaston, Dudley, and Wolverhampton, on Wednesday, 24, I went on to Madeley. Inthe way I finished a celebrated "Essay on Taste." And is this the treatise that gained the premium? It is lively and

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

five or six times as many at King's Square ; and great was our rejoicing in the Lord. Mon. 6.-I preached on David's prayer, " Lord, turn the counsel of Ahithophel into foolishness." And how remarkably has he heard this prayer with regard to the French Ahithophels ! Wed. 8.-I preached at Paulton, where the people are still all alive, and the society is still as one family; consequently it increases both in grace and number. At six I preached at Pensford, and spent a pleasant evening with the lovely family at Publow. Where is there such another ? I cannot tell : I doubt, not in Great Britain or Ireland. Sun. 12.-I found it work enough to read Prayers, and preach, and administer the sacrament to several hundred people. But itwas comfortable work ; and I was no more tired at the end than at the beginning. Mon. 13. I preached at Bath and Bradford ; on Tuesday, at the end of the new House, in Frome. Wednesday, 15. I Oct. 1779.1 JOURNAL. preached at Malcolm and Shaftesbury ; Thursday, 16, at Shepton-Mallet. Here also, as well as at Paulton, (the two most unlikely places in the Circuit,) a spreading flame is kindled. I preached at Coleford in the evening. Amongthis plain, sim- ple people, the power ofGod is always present. Sun. 19. The rain would not suffer me to preach abroad. OnMonday, Tuesday, and Wednesday, I examined the society, and found alarge number had been called home this year. A few are still tottering over the grave; but death hath lost its sting. Thur. 23. I preached in the afternoon near the fish-ponds. The people here had been remarkably dead for many years ; but since that saint of God, Bathsheba Hall, with her husband, came among them, a flame is broke out. The people flock together in troops, and are athirst for all the promises of God. In the evening one sat behind me in the pulpit at Bristol, who was one of our first Masters at Kingswood. A little after he left the school, he likewise left the society. Riches then flowed in upon him; with which, having no relations, Mr. "But Spencer designed to do much good-after his death. God said unto him, Thou fool ! " Two hours after, he died intestate, and left all his money to be scrambled for !

Minister sent me word, I was welcome to preach in his church. On hearing this, many people walked thither immediately, near amile from the town ; but in ten minutes he sent me word, his mind was changed. We knew not then what to do, till the April, 1780.1 JOURNAL. Trustees of the Independent meeting offered us the use of their House. It was quickly filled, and truly God bore witness to his word. In the evening I preached at Huddersfield. Saturday, 8. About noon I opened the new House at Mirfield, and in the evening preached at Daw-Green. Sunday, 9. I went on to Birstal, and took my stand at the front of the House, though the north-east wind whistled round about. Ipreached again between four and five, pointing them to the Great Shepherd and Bishop of their souls. Mon. 10. I preached in the prison at Whitelee ; in the evening at Morley ; and on Tuesday morning at Cross-Hall. The family here are much grown in grace since I saw them last. Most of them now enjoy the great salvation, and walk worthy of their vocation ; and all around them " see their good works, and glorify their Father which is in heaven." In the evening I preached to a very genteel congregation at Wakefield. Wednesday, 12. After preaching at Rothwell, I inquiredwhat was become of that lovely class of little girls, most of them believers, whom I met here a few years since. I found those of them that hadpious parents remain to this day : But all ofthem whose parents did not fear God are gone back into theworld. In the evening I preached in the new House at Leeds. Thursday, 13. I opened the new House at Hunslet. On Fri- day, I preached at Woodhouse. Sunday, 16. Our House at Leeds was full at eight; yet every one heard distinctly. Inthe afternoon I preached at the old church ; but a considerable part ofthe people could not hear. Indeed the church is remarkably ill constructed. Had it been built with common sense, all that were in it, and even more, might have heard every word. Mon. 17. I left Leeds in one of the roughest mornings I haveever seen. We had rain, hail, snow, and wind, in abun- dance. About nine I preached at Bramley ; between one and

congregation at Edinburgh. We have cast much " bread upon the waters " here. Shall we not " find it again," at least " after manydays ?" Fri. 19. I preached at Joppa, a settlement of colliers, three miles from Edinburgh . Some months ago, as some of them were cursing and swearing, one ofour Local Preachers going by, reprovedthem. One of them followed after him, and begged he would give them a sermon. He did so several times. Afterwards the Travelling Preachers went, and a few quickly agreed to meet together. Some of these now know in whom they have believed, and walk worthy of their profession. Sat. 20.-I took one more walk through Holyrood House, the mansion of ancient Kings. Buthow melancholy an appear- ance does it make now ! The stately rooms are dirty as stables ; the colours ofthe tapestry are quite faded ; several of the pic- tures are cut and defaced. The roof of the royal chapel is fallen in ; and the bones of James the Fifth, and the once beau- tiful Lord Darnley, are scattered about like those of sheep or oxen. Such is human greatness ! Is not " a living dog better than adead lion ? " [May, 1780. Sun. 21. The rain hindered me from preaching at noon upon the Castle-Hill. In the evening the House was well filled, and I was enabled to speak strong words. But I am not a Preacher for the people of Edinburgh. Hugh Saunderson and Michael Fenwick are more to their taste. Tues. 23. A gentlemantook me to see Roslyn Castle, eight miles from Edinburgh. It is now all in ruins, only a small dwelling-house is built on one part ofit. The situation of it is exceeding fine, on the side of a steep mountain, hanging over a river, from which another mountain rises, equally steep, and clothed with wood. At a little distance is the chapel, which is in perfect preservation, both within and without. I should never have thought it had belonged to any one less than a sovereign Prince ! the inside being far more elegantly wrought with variety of Scripture histories in stone-work, than I believe can be found again in Scotland ; perhaps not in all England. Hence we went to Dunbar. Wednesday, 24. In the after- noon I went through the lovely garden of agentleman in the

improved. But the town itself is a melancholy spectacle. I saw but one tolerable good house in it. The rest were misera- ble huts indeed. I do not remember so mean a town even in Ireland. The cathedral has been a large and stately fabric, far superior to any other in Wales. But a great part of it is fallen down already ; and the rest is hastening into ruin : One blessed fruit (among many) of Bishops residing at a distance from their See. Here are the tombs and effigies ofmany ancient worthies : Owen Tudor in particular. But the zealous Cromwellians broke off their noses, hands, and feet ; anddefacedthem as much as possible. But what had the Tudors done to them ? Why, they were progenitors ofKings. Thur. 3-. About ten I preached at Spittal, a large village about six miles from Haverford. Thence we went to Tracoon, and spent a few hours in that lovely retirement, buried from all May, 1781.] the world, in the depth of woods and mountains. Friday, 4. About eleven I preached in Newport church, and again at four in the evening. Saturday, 5. I returned to Haverford. Sun. 6.-1 preached in St. Thomas's church, on, " We preach Christ crucified." It was a stumbling-block to some of the hearers. So the Scripture is fulfilled. But I had amendswhen Imet the society in the evening. Mon. 7-. About ten I preached near the market-place in Nerbeth, a large town ten miles east from Haverford. Abun- dance of people flocked together. And they were all still as night. In the evening I preached to an equally attentive con- gregation at Carmarthen. Tues. 8.-I had a large congregation at Llanelly and at Swansea. Some months since, there were abundance of hearers at Neath : But, on a sudden, one lying tongue set the society on fire, till almost half of them were scattered away. But as all, offended, or not offended, were at the Town-Hall, I took the opportunity of strongly enforcing the Apostle's words, " Let all bitterness, and wrath, and anger, and clamour, and evil-speak- ing, be put away from you, with all malice." I believe God sealed his word onmanyhearts ; and we shall have better days atNeath. About three I preached in the church near Bridge-End, and at six in the Town-Hall at Cowbridge. Thursday, 10. I

ready to take their flight to heaven. Wed. 23. Having appointed to preach at Blackburn, I was desired to take Kabb in my way. But such a road sure no car- riage ever went before. Iwas glad to quit it, and use my own feet. About twelve I found a large number of plain, artless people, just fit for the Gospel. So I applied our Lord's words, " If any man thirst, let him come unto me and drink." In the evening I preached in the new House at Blackburn. Thur. 24. I went on to Preston, where the old prejudice seems to be quite forgotten. The little society has fitted up a large and convenient House, where I preached to a candid audience. Every one seemed to be considerably affected : I hope in somethe impression will continue. Fri. 25. We went on to Ambleside; and on Saturday, to Whitehaven. Sunday, 27. I preached, morning and evening, in the House ; in the afternoon, in the market-place. But abun- dance of people went away, not being able to bear the intense heat ofthe sun. Wed. 30.-I embarked on board the packet-boat, for the Isle ofMan. We had adead calm for many hours : However, we June, 1781.1 JOURNAL. 205 landed atDouglas on Friday morning. Both the Preachers met me here, and gave me a comfortable account of the still increasingwork of God. Before dinner, we took a walk in a garden near the town, wherein any ofthe inhabitants of it may walk. It is wonder- fully pleasant ; yet not so pleasant as the gardens of the Nun- nery, (so it is still called,) which are not far from it. These are delightfully laid out, and yield to few places of the size in England. At six I preached in the market-place, to a large congrega- tion ; all ofwhom, except a few children, and two or three giddy young women, were seriously attentive . Sat. JUNE3. Irode to Castleton,through apleasant and(now) well-cultivated country. At six I preached in the market-place, tomost of the inhabitants of the town, on, " One thing is need- ful." I believe the word carried conviction into the hearts of nearly all that heard it. Afterwards I walked to the house of one of our English friends, about two miles from the town. All

either pardon or perfect love, within the last fortnight : And the night and morning I was there, twenty more were delivered. One-and-twenty, likewise, were then added to the society ; most ofwhom have found peace with God. Sat. 19. I preached at St. Helen's, a small, but populous town, ten or twelve miles from Liverpool, in Joseph Harris's house ; who is removed hither from Kingswood, to take care of the copper-works. Surely God has brought him hither for good. The people seem to be quite ripe for the Gospel. I waswaked at half-past two this morning, as was Mr. Broad- bent also, by a very loud noise, like a vast crack of thunder, April, 1782.] accompaniedwitha flash of bright light. Itmadethe whole room shake, and all the tables and chairs therein jar. But (what is strange) none in the house, or in thetown, heard it, beside us. Mon. 15.-I saw an uncommon sight,-the preaching-house at Wigan filled, yea, crowded ! Perhaps God will cause fruit to spring up even in this desolate place. Ihad now leisure to transcribe a letter, wrote last May, from Amherst, in Nova-Scotia, by a youngman whose father, some years since, went thither with his whole family :- " In the year 1779, I saw, if I would go to heaven, I must lead anew life. But I did not know Iwanted an inwardchange, or see the deplorable state I was in by nature, till I was at a prayer-meeting, held at Mr. Oxley's. While they were praying, myheart began to throb within me, my eyes gushed out with tears, and I cried aloud for mercy; as did most that were in the room, about fourteen in number. One, indeed, could not hold from laughing, whenwe began to cry out ; but it was not long before he cried as loud as any. In a few moments, it pleased God to fill Mrs. Oxley with joy unspeakable. After this, we went, almost every night, to Mr. Oxley's, to sing and pray. Going thence one night, and seeing the Northern Lights, I thought, What, if the Day of Judgment be coming ? ' I threw myself down on the ground, and cried to the Lord for mercy. On Sunday, Mr. Wells, an old Methodist, came to Amherst, and gave us an exhortation ; inwhich he said, ' Sin

men were taken ; so wewent on unmolested, and early in the afternoon came safe to Bristol. Thur. 15.-I set out for the west ; preached at Taunton in the evening ; Friday noon, at Collumpton ; and in the evening, at Exeter. Here poorHugh Saunderson has pitched his stand- ard, and declared open war. Part of the society have joined him; the rest go on their way quietly, to make their calling and election sure. Sun. 18.-I was much pleased with the decent behaviour of the whole congregation at the cathedral ; as also with the solemn music at the post-communion, one of the finest compositions I ever heard. The Bishop inviting me to dinner, I could not but observe, 1. The lovely situation ofthe palace, covered with trees, and as rural and retired as if it was quite in the country. 2. The plainness of the furniture, not costly or showy, but just fit for a Christian Bishop. 3. The dinner, sufficient, but not redundant ; plain and good, but not delicate. 4. The pro- priety of the company,-five Clergymen and four of the Alder- men; and, 5. The genuine, unaffected courtesy of the Bishop, who, I hope, will be ablessing to his whole diocese. We set out early in the morning, Monday, 19, and in the afternoon came to Plymouth. I preached in the evening, and at five and twelve on Tuesday, purposing to preach in the Square at the Dock in the evening ; but the rain prevented. However, I did so on Wednesday evening. A little before I concluded, the Commanding Officer came into the Square with his regiment ; but he immediately stopped the drums, and drew upall his menin order on the high side of the Square. They were all still as night; nor did any ofthem stir, till I hadpro- nounced the blessing. Thur. 22. I preached at St. Austle ; Friday, 23, at Truro, and in the street at Helstone. Saturday, 24. I preached in Marazion, at eleven ; in the evening, at Penzance. Sun. 25. We prayed that God would " stay the bottles of heaven;" and he heard our prayer. I preached at Mousehole about nine, to a large congregation ; to a larger at Buryan, about two : But that at St. Just in the evening exceeded both ofthem put together. After visiting the other societies, I came

equally agreeable in her person and temper. So what had he to do but enjoy himself? Accordingly, he left off business, took a large, handsome house, and furnished it in a most elegant manner. A little while after, showing his rooms to a friend, he said, " All this will give small comfort inadying hour." A few days after, he was taken with a fever. I saw him twice : He was sensible, but could not speak. In spite of all means, he grew worse and worse, and in about twelve days died. So within a few days we lost two of our richest, and two of our 244 REV. J. WESLEY'S [March, 1783 holicst, members,-Sarah Clay, and good old George Hufflet, who had been, for many years, a burning and ashining light. He lay fourteen weeks praising God continually, and had then atriumphant entrance into his kingdom. Sun. MARCH 2.-In the evening I took coach, and the next evening preached at Bath. Thursday, 6. I went on to Bristol, and found a family of love, so united as it hadnot been for some years. The next week I met the classes ; and on Friday hadawatch-night at Kingswood ; but I was far from being well, the cold which I hadcaught in coming from Lutonrather increasing than decreasing. Saturday, 15. I had a deep, tear- ing cough, and was exceeding heavy and weak. However, I made shift to preach at Weaver's Hall, and to meet the peni- tents . Sunday, 15. 1 foundmyself considerably worse. How- ever, I preached in the morning ; but had such a fever in the afternoon, that I was obliged to take my bed. I now knew not what to do, having fixed the next morning for beginning myjourney to Ireland,and sentnotice to Stroud, Gloucester, and various other places, of the days wherein I purposed to visit them. But Mr. Collins kindly undertook to supply my place at Stroud, and the other places, as far as Worcester. Lying down in bed, I took part (being able to swallow no more) ofa draught which was prepared for me. It gave me four or five and twenty stools, and amoderate vomit ; after which I fell fast asleep. Monday, 17. Mr. Collins set out. About six in the morning, finding myselfperfectly easy, I set out in the afternoon, and overtook him at Stroud. But it was

aweek passes wherein some are not justified, and some renewed inlove. Wednesday,20. I met a few of these, and found them indeed Allpraise, all meekness, and all love. In theevening I exhorted them all to expect pardon or holiness to-day, not to-morrow. O let their love never grow cold ! Fri. 23. I set out for Derby ; but the smith had so effectu- ally lamed one ofmyhorses, that manytold 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 ofgrowing worse and worse, went better and better ; and in the afternoon (after I had preached at Leek by the way) brought me safe toDerby. Sat. 24. Being desired tomarry two of our friends at Bux- ton, two-and-thirty miles from Derby, I took chaise at three, and came thither about eight. I found notice had been given ofmypreaching in the church ; and the Minister desired me to read Prayers. By this means I could not leave Buxton till eleven, nor reach Nottingham till after seven ; whereas I was to have preached at six. But Mr. Brackenbury came to town just in time to supply my place. 248 REV. J. WESLEY'S [June, 1783. Sun. 25.-I had an easy day's work, as Mr. Bayley assisted me, by reading Prayers, and delivering the wine at the Lord's Table. Tues. 27.-I preached at Loughborough in themorning, and at Mountsorrel at one. While I was preaching, the rain, which was so wanted, began, and continued for eight-and-forty hours. In the evening I preached at Leicester, where I always feel : much liberty, and yet see but little fruit. After preaching at Northampton, Bedford, and Hinxworth, on Saturday, 31, I returned to London. Sun. JUNE 1.-I was refreshed by the very sight ofthe con- gregation at the new chapel. Monday, 2, and the following i days, I employed in settling my business, and preparing for my little excursion. Wednesday, 11. I took coach with Mr. Brackenbury, Broadbent, and Whitfield; and in the evening we reached Harwich. I went immediately to Dr. Jones, who received me inthe most affectionate manner. About nine in the morning we sailed ; and at nine on Friday, 13, landed at Helvoetsluys. Herewe hired acoach for Briel, but were forced

dential storm of thunderand lightning, is not extinguished; but has continued ever since,with no discernible intermission. The preaching-house is still too small for the congregation. Thurs Oct. 1783.1 day, 16. I preached at High-Wycomb ; and on Friday returned to London. Sun. 19. I took the diligence for Norwich, and preached there the next evening, to more than the House would contain ; and both this night and the following, we sensibly felt that Godwas in the midst of us. Wednesday, 22. I went to Yarmouth. Often this poor society had been well nigh shattered in pieces ; first, by Benjamin Worship, then a furious Calvinist, tearing away near half ofthem; next, by John Simpson, turningAnti- nomian, andscattering most that were left. It has pleased God, contrary to allhuman probability, to raise a new society out of the dust ; nay, and to give them courage to build a new preaching-house, which is well finished, and contains about five hundred persons. I opened it this evening ; and as many as could get in, seemed to be deeply affected. Who knows but God is about to repair the waste places, and to gather a people that shall be scattered no more ? Thur. 23-. We went to Lowestoft, where the people have stood firm from the beginning. Observing in the evening, that forty or fifty people were talking together, as soon as the service was over, (amiserable custom that prevails in most places of public worship, throughout England and Ireland,) I strongly warned the congregation against it ; as I had done those at Norwich and Yarmouth. They received it in love ; and the next evening, allwent silently away. But this warning must be givenagainand again in every place, or it will not be effectual. Sat. 25. I preached in Lowestoft at five ; at eight to an earnest, lively people at Cove; and at one to a more numerous, but notmore lively, congregationat Loddon. The most numer- ouswas that at Norwich in the evening, many ofwhom were truly alive to God. Sun. 26. I gave the sacrament at seven ; at nine I preached at Bear-Street, where I am in hopes considerable good will be done. The most serious congregation in our House we had at two ; but the most numerous at six ; though not above half of

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

once ! And all who preach thus, will drive the Methodists from the church, in spite of all that I can do. I preached in the evening, on 1 Cor. xiii. 1, 2, 3 ; and God mightily confirmed his word, applying it to the hearts ofmany ofthe hearers. Mon. 21. The rain drove us into the House at Bridlington. Tuesday, 22. Westopped at a little town, where Mr. Osbaldes- ton lately lived, a gentleman of large fortune, whose lady was as gay and fashionable as any ; but suddenly she ran from east to west ; she parted with all her clothes, dressed like a servant, and scarce allowed herself the necessaries of life. But who can con- vince her that she is going too far ? I fear, nothing less than Omnipotence. About one I preached to a large and remarkably serious con- gregation at Beverley ; about six, at Hull. Afterwards, I met the society, and strongly exhorted them to " press on to the prize of their high calling. " Thursday, 24. I preached about one at Pocklington ; and in the evening at York, where I enforced, " Thou shalt worship the Lord thy God, and him only shalt thou serve." Friday, 25. Manywere in tears, and a fire seemed to run through the whole congregation, while I opened that scripture, " They shall rest in their beds, each one walking in his uprightness." Such another opportunity we had in the evening, while I was explaining the words of our Lord to the Centurion, " Go thy way ; and as thou hast believed, so be it done unto thee." Sat. 26.-About two I preached at Thorne, and inquired what fruit remained of the great work of God there. Some, I found, had drawn back to their sins ; but many held fast what they received. Hence I rode to Epworth, which I still love beyondmost places in the world. In the evening I besought all them that had been so highly favoured, " not to receive the grace ofGod invain." June,1784, Sun. 27.-I preached at Misterton, at eight ; and at Over- thorpe about one. At four I took my stand in Epworth market- place, and preached on those words in the Gospel for the day, " There is joy in heaven over one sinner that repenteth, more

away, on, " Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." Friday, 6. I preached at Birmingham ; and on Saturday, 7, at Worcester. Sun. 8.-I preached in the afternoon in St. Andrew's church, andwas agreeably surprised to observe the congregation deeply attentive, while I applied the story of Dives and Lazarus. [Aug. 1784. Mon. 9-. I rode over Malvern-Hills, which affords one of the finest prospects in the kingdom, to Ledbury ; then, through miserable roads, to Ross. I preached in the evening at Mon- mouth, to a very quiet and civil congregation. Tumults were now at an end, as I lodged at the house of a gentleman whom none cared to oppose ; and even in the morning we had a large congregation, both of rich and poor. Tues. 10.-I took a walk to what is called the Bowling-Green House, not a mile from the town. I have hardly seen such a place before. A gravel-walk leads through the most beautiful meadows, surrounded on all sides by fruitful hills, to a gently- rising ground, on the top of which is asmooth Green, on which the Gentry of the townfrequently spend the evening indancing. From hence spread various walks, bordered with flowers ; one of which leads down to the river, on the back of which runs another walk whose artless shades are not penetratedby the sun. These are full as beautiful in their kind, as even the hanging-woods at Brecknock. Wednesday, 11. It was with some difficulty that I broke from this affectionate people, and went on, through amost lovely country, to Brecon. Thur. 12. I found the little flock were in great peace, and increasing in number as well as in strength. I preached in the Town-Hall. I never saw such a congregation in Brecknock before ; no, not even when I preached abroad. And I scarce ever found the power of God so present. It seemed as if every one must know the Lord, from the least to the greatest. Fri. 13. We went on to Carmarthen. After preaching, I advised all the audience to copy after the decent behaviour of the Hollanders, in and after public worship. They all took my i advice ; none opened their lips till they came into the open air.

Saturday, 14, was the hottest day we have had this summer. We reached Tenby soon after one. After dinner we took a walk through the town. I think there is not such a town in England. It is the Killmallock of Great Britain. Two-thirds of the ancient town are either in ruins, or vanished away. In the evening I preached in the street, to a large congregation ofrich and poor, all quiet and attentive. I cannot but think, salvation is at length come to this town also. I preached again in the morning, Sun- day, 15, and the word seemed to sink into the hearts of the hearers. Thence we went by Pembroke to St. Daniel's. It was a comfortable season. We had such another at Pembroke Aug. 1784. | JOURNAL. 287 in the evening. Many mourned after God, and many rejoiced with joy unspeakable. Mon. 16. I preached at Haverfordwest. Tuesday, 17. We rode over to Roach, eight miles from Haverford. The new preaching-house was pretty well filled ; and I was glad to find that a little ride did me no harm. Wednesday, 18. I went to Admiral Vaughan's, at Tracoon, one of the pleasantest seats in Great Britain. The house is embosomed in lofty woods, and does not appear till you drop down upon it. The Admiral governs his family, as he did in his ship, with the utmost punc- tuality. The bell rings, and all attend without delay ; whether at meals, or at morning and evening prayer. I preached at seven, on Phil. iii. 8; and spent the evening in serious conver- sation. Thur. 19. I went on to Mr.Bowen's, at Llyngwair ; another most agreeable place; but more so because of the company,- Mr. and Mrs. Bowen, his brother, and six of their eleven child- ren, two ofwhom are lately come from the University. Friday, 20. About eight I preached in the church at Newport, and spoke strong words, if haply some might awake out of sleep. Thence we went to Haverfordwest; it being the day when the Bishop held his visitation. As I was returning in the afternoon from visiting some of the poor people, acarriage in the street obliged me to walk very near a Clergyman, who made me a low bow: I did the same to him; though I did not then know the

Friday, 3. I preached at Guinea-Street ; and the word of God was with power ; in consequence of which there was a large con- gregation at five in the morning, although they had not been accustomed before to any service at that hour. Saturday, 4. In the evening I preached at Bath. Sunday, 5. I read Prayers, preached, and administered the sacrament, to a large congrega- tion; but it was larger in the afternoon, and largest of all in the evening, when I opened and applied, " Thou shalt love thy ! neighbour as thyself." Andmany were laid in the balance and foundwanting, even of those who had often appealed to this : very rule. Wed. 8. I preached at Kendalshire, where I do not remem- ber to have been for near forty years. On the two following days, I preached at Chelton and Coleford. After preaching to an earnest congregation at Coleford, I met the society. They contained themselves pretty well during the exhortation ; but when I began to pray, the flame broke out. Many cried aloud, many sunk to the ground,many trembled exceedingly ; but all seemed to be quite athirst for God, and penetrated by the pre- sence of his power. Sept. 1784. ] JOURNAL. 289 Sun. 12.-Dr. Coke read Prayers, and I preached, in the new Room. Afterward I hastened to Kingswood, and preached under the shade of that double row of trees which I planted about forty years ago. How little did any one then think that they would answer such an intention ! The sun shone as hot as it used to do even in Georgia ; but his rays could not pierce our canopy ; and our Lord, meantime, shone upon many souls, and refreshed them that were weary. Mon. 13. I visited one that was confined to her bed, and in much pain, yet unspeakably happy, rejoicing evermore, praying without ceasing, and in everything giving thanks ; yea, and testifying that she had enjoyed the same happiness, without any intermission, for two-and-twenty years. Tues. 14. I preached at Bath and Bradford ; Wednesday, 15, at Trowbridge and Frome. Thursday, 16. I went to Ditchet, a village near Castle-Cary, where I found a friendly, hospitable family. I preached in the evening to a numerous and earnest congregation. Friday, 17. The House would not

for it. In the evening I preached with much satisfaction at Frome, to a mixed multitude of rich and poor ; and afterwards strongly exhorted them that had believed to walk in love, after the example of our Great Master. On Thursday, I preached at Trowbridge ; and on Friday at Bradford, where the work of God has much increased lately ; indeed, it has increased this year through the whole Circuit, as it has not done for twenty years before. On Saturday evening I preached at Bath. Sun. 11. Mr. Bradburn preached at seven, and Mr. Collins about two in the afternoon. I began the service at eleven, and preached on part of the Epistle, Ephesians iii. 14, &c. Both then and in the evening the word " distilled as the dew, and as the rain on the tender herb." Tues. 14. I preached at Stoke ; and in the evening at Pens- ford ; where, I fear, after all the pains we have taken, the gen- erality of the people know just as much of religion as the Hot- tentots . Wdnesday, 14. I preached in the evening in the old Temple church, on Psalm lxxiv. 12. In the old translation it runs, " The help that is done upon the earth, God doeth it him- self." A glorious and important truth ! In the new, " Working salvation in the midst of the earth. " What a wonderful emen Oct. 1785. ] JOURNAL. 321 dation ! Many such emendations there are in this translation : Onewould think King James had made them himself. Thur. 15. I went over to Hannam once more, andsawpoor disconsolate Louisa, still wrapping herself up naked in her blanket, and not caring to speak to any one. The late pretty tale of her being the Emperor's daughter is doubtless a mere catch-penny : Andher four-and-twenty examinations are as cre- dible as Mahomet'sjourney through seventy thousand heavens. Sun. 18. I read Prayers and preached at the new Room in the morning ; at two under the sycamore inKingswood ; and at five near King's Square in Bristol. In the following week I visited the classes, and was amazed to find there is no increase in the society, considering what able and diligent Preachers they havehad the last year. Tues. 27.-I visited the little flock at Amesbury, humble,

gation ; but I have not seen a people less affected : They seemed to be mere stocks and stones. However, I have cast my bread upon the water : Possibly it may be found again after many days . On Friday evening we went into the mail-coach, and reached London at eight in the morning. Sun. 27. As soon as I had concluded my sermon at the new chapel, I hastened away to preach at St. Luke's, one ofthe largest parish churches in London. It was thoroughly filled, as it was seven years ago, when I preached there before. God enabled me to speak strong words on the Epistle for the day; and I believe some felt that it was now high " time to awake out ofsleep." Mon. 28. I went to Canterbury : The chapel was more than filled. On Tuesday I found at Dover also a considerable increase of the work of God. Wednesday, 30. I went on to Margate. Some years since we had asmall society here ; but a Local Preacher took them to himself: Only two or three remained, who from time to time pressed our Preachers to come again ; and, to remove the objection, that there was no place to preach in, with the help of a few friends they built a convenient preaching-house. Thursday, I opened it in the evening; the congregation was large, and perfectly well-behaved; and I can- not but hope, that, after all the stumbling-blocks, there will be a people here, who will uniformly adorn the Gospel of Christ. On Friday I returned to London. Monday, DECEMBER 5, and so the whole week, I spent every hour I could spare, in the unpleasing but necessary work of going through the town, and begging for the poor menwho had been employed in finishing the new chapel. It is true, I am not obliged to do this ; but if I do it not, nobody else will. Sun. 11.-I strongly enforced St. James's beautiful descrip- tion of " the wisdom from above." How hard is it to fix, even on serious hearers, a lasting sense of the nature of true religion ! Let it be right opinions, right modes of worship, or anything, rather than right tempers ! Thur. 22.-I preached at Highgate. Considering how magnificent a place this is, I do not wonder so little good has

tongue. I preached near the market-place to a very large con- gregation ; and I believe the word sunk into many hearts : They seemed to drink in every word. Surely God will have a people in this place. Sat. JULY 1.-I went on to Bramley, about four miles from Sheffield, where agentleman has built a neat preaching-house for the poor people, at his own expense. As the notice was short, I hadno need to preach abroad. The congregation was deeply serious, while I explained what it was to build upon a rock, and what to build upon the sand. In the evening I spoke very plain to a crowded audience at Sheffield, on, " Now it is high time to awake out of sleep." One of the hearers wrote me *This part of Mr. Wesley's Journal was not transcribed and published by him- self, but by those persons who had access to his papers after his decease. They apologize for the imperfect form in which it appears, by saying, at the conclusion, "We are not sure that Mr. Wesley carried onhis Journal any farther ; but ifany more ofit should be found, it will be published in due time. There are unavoid- able chasms in this Journal, owing to some parts being mislaid ; and it is proba- blethatmany ofthe proper names of persons and places are not properly spelled ; as the whole of the manuscript was so ill written as to be scarcely legible." It should also be stated, that this part of the Journal contains some passages which it is probable Mr. Wesley would never have committed to the press, and for the publication ofwhich he should not be made responsible.-EDIT. [July, 1786, a nameless letter upon it. But he could remembernothing ofthe sermonbut only, that " the rising earlywas good for the nerves !" Sun. 2-. I read Prayers, preached, and administered the sacrament to six or seven hundred hearers : It was a solemn season . Ipreached soon after five in the evening, on, " There is joy in heaven over one sinner that repenteth." Afterwards I gave an account of the rise of Methodism, (that is, old scriptural Christianity,) to the whole congregation ; as truth will bear the light, and loves to appear in the face of the sun. Mon. 3. We had our Quarterly Meeting, followed by a

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

now finished, but by means never heard of. The building was undertaken a few months since, by a little handful of men, with- out any probable means of finishing it. But God so moved the hearts of the people in the Dock, that even those who did not pretend to any religion, carpenters, shipwrights, labourers, ran up, at all their vacant hours, and worked with all their might, without any pay. By this means a large square House was soon elegantly finished, both within andwithout; and it is the neatest building, next to the new chapel in London, of any in the south ofEngland. I preachedin the evening, on, "Stand in the old paths," to a lovely congregation ; and then showed the society of how great importance it was, that their light should shine before men. And indeed it does shine: They are of one heart and of one mind, striving for the hope of the Gospel. I preached at Chatham on Thursday evening ; andthe next day, Friday, 6, returned to London. Tues. 10.-Having promised to preach in their new House, at Lynn, I thought it best to go while the good weather conti- nued. I had ordered two places to be taken in the coach, which would have reached Lynn on Tuesday noon ; but my messen- ger, mending myorders, took them in the diligence, which came in between nine andten at night. By this means I lost one of three evenings, which I proposed to spend there. I spent Wednesday and Thursday with much satisfaction, with a very loving and lively people, increasing in grace aswell as innumber, and adorning the doctrine ofGod our Saviour. I had appointed to preach Mrs. Shewell's funeral sermon, at Bar- net, on Friday evening ; and as we had only two light persons in the diligence, and no baggage, I hoped we shouldhave come intime. But theywere vain hopes : We did not reach Hoddes- don till after sunset. I thentook a post-chaise ; for the diligence went the other road. But as we had aroughby-road across the country, without either moon or stars, we could not reach the chapel till halfanhour after seven. About half the congrega- tion were gone away ; an officious manhaving informed them I would not come. With the other half, which pretty well filled the House, we had a solemn opportunity.

scribed. In the evening I preached to a larger congregation than ever ; but allwas still as night: And once more in the morning, on, " Whosoever doeth the will of God, the same is my brother, and sister, and mother." Thur. 22.-About noon I preached at Tewkesbury, to the largest congregation I have seen there for many years ; and in the evening, to our lovely and loving people, at Worcester ;- plain, old, genuine Methodists. [March, 1787. Fri. 23.-Notice having been given, though without my knowledge, I went over to Stourport, a small, new-built village, almost equally distant from Bewdley and from Kidderminster. I had seen Mr. Heath before, a middle-aged Clergyman, who is going over to Cokesbury-College, and is, I believe, throughly qualified to preside there. I methis wife and two daughters here, who are quite willing to bearhim company ; and I think their tempers and manners, so " winning soft, so amiably mild," willdohim honour wherever they come. At noon, abundance of people being gathered together from all parts, I preached on Isaiah liii. 6, 7. We have not had such an opportunity since we left Bristol. The stout-hearted trem- : bled ; and every one seemed almost persuaded to be a Christian. The congregation at Worcester, intheevening, seemed to be of the same spirit; andGod spoke to every heart. Sat. 24. I went on to Birmingham: But my hoarseness increased; so that I was afraid the people would not hearme in the evening. But they did, though the congregationwas uncommonly large. Sunday, 25. Having promised to read Prayers and administer the sacrament, I knew not how I should do. But as we were going to the House, Mr. Heath, just come to town, overtook us. So he read Prayers, and assisted me in delivering the sacrament to seven or eight hundred communi- cants. In the evening the House at Birmingham, as it was rainy, contained half (I suppose) of those that would willingly have come in. Those that could get in found it an acceptable time ; and we all praisedGod with joyful lips. Mon. 26. I spent an agreeable hour with the select society. Most of them still enjoy the pure love of God, and the rest are earnestly panting after it. I preached in the evening (at the request of a friend) on 2 Cor. v. 19, &c. Many seemed to

new translation of the Psalms ? I found the work ofGod much increased here; and it is a favourable circumstance, that of the three Ministers in the town two are our fast friends, and the third no enemy. The wind driving us into the House at six, we were crowded sufficiently. Afterwards I administered the sacrament to the society ; and not without a remarkable blessing. Mon. 23. Having takenleave of our affectionate friends at Athlone, I went on to Balinasloe ; but here we were at a loss ; the usual preaching-place would not contain half the people ; and the wind was so high, and so extremely cold, that they could not stand abroad. However, we made the best shift we could with two rooms, together with the passage and stair- case. I strongly explained what it is to build upon the sand ; and all that could hear seemed to receive the word gladly : Some, I hope, will bring forth fruit with patience. The church at Aghrim was so filled in the evening as it scarce ever was before. I believe God enabled me to find the way to the hearts both of Protestants and Roman Catholics. I never saw so general an impression made on the people of this town before. In the morning, Tuesday, 24, the preaching-house was well filled; and I exhorted them in St. John's words, " Look to yourselves, that ye lose not the things which ye have gained, but that ye receive a full reward." I did not find either so large or so serious a congregation in the church at Eyre-Court. I preached between ten and eleven to a number of unconcerned hearers, and then went on to Birr. There has been lately agreat shaking among the dry bones here. The congregations are much increased, and hear with deep attention ; and several members have been added to the society. I would fain have preached in the Square, as I did before ; but the wind and rain did not permit ; so as many as could, crowded into the preaching-house. I preached on, " I am not ashamed of the Gospel of Christ ; " a subject which, it VOL. IV. Вв 370 REV. J. WESLEY'S [April, 1787. seemed, suited the hearers; many ofwhom are hindered chiefly 1 by evil shame from being altogether Christians.

tion in the evening. Surely we shall see more fruit in this city ; but first we shall have need of patience. Mon. 4-Mr. Broadbent preached at five, and I at eleven, and he in the evening. He did the same on Tuesday, 5. At June, 1787.1 JOURNAL . 381 noon we took awalk in the Bishop's garden, and saw his delight- ful summer-house; aroom fifty feet long, finished with the utmost elegance; and situated on the point ofa hill that commands the river and all the country : But his Lordship has utterly forsaken it; for it is no longer new. Wed. 6.-I took leave of my dear friends at Londonderry, and drove to Newtown Limavaddy. I had no design to preach there ; but while we were at breakfast, the people were gathered so fast, that I could not deny them : The House was soon filled from end to end. I explained to them the fellow- ship believers have with God. Thence I went on to Coleraine, and preached at six (as I did two years ago) in the barrack-yard. The wind was high and sharp enough ; but the people here are good old soldiers. Many attended at five in the morning, and a huge congregation about six in the evening ; most of whom, I believe, tasted the good word ; for God was with us of a truth. Friday, 8. I could willingly have stayed a little longer with this steady, affectionate people ; but I broke from them between six and seven ; and went forward, as well as the heavy rain and a tired horse would permit. About two we reached Ballymena, where we have a small and poor, but well-established, society. The Presbyterian Minister offering his meeting-house, I willingly accepted his offer ; and explained to a large congre- gation, " God was in Christ, reconciling the world unto himself. " And I believe his word fell on many " as the rain, and as the dew upon the tender herb." Sat. 9. We went through a lovely country to Antrim. Here likewise the Presbyterian Minister offered me the use of a large and commodious House. The Bible in the pulpit lying open, I chose, for the subject of my discourse, the words which first met my eye ; namely, " Whenthey had nothing to pay, he

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

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-

day, 15. I began a little tour through Oxfordshire. I preached at Wallingford in the evening, with much enlargement of heart. Mr. Pentycross called upon me in the morning. Tuesday, 16. Calvinism and bitterness are fled away together, and we will- ingly gave each other the right hand of fellowship. About one I preached at Oxford, to a very quiet, deeply serious congrega- tion. The House at Witney would nothing near contain the people in the evening : It was well filled at five on Wednesday morning. I dearly love this people ; they are so simple of heart, and so much alive to God. After dinner we returned to Oxford. Half an hour before thehour ofpreaching, aheavy rain began ; by this means the House was filled, and not overfilled. I found great liberty of speech in enforcing the first and great command- ment; and could not but hope there will be a great work ofGod here, notwithstanding all the wisdom ofthe world. Thur. 18.-We went on to High-Wycomb. The work of God is so considerably increased here, that although three 402 REV. J. WESLEY'S [Oct. 1787. galleries are added to the preaching-house, it would scarce con- tain the people. Even at five in the morning, Friday, 19, it was throughly filled. Neverbefore was there so fair a prospect ofdoing good at this place. I dined in London. Sun. 21. I preached in the morning at Spitalfields, with the usual success ; in the afternoon at the new chapel, on the remarkable answer of Balaam to Balak's question. (Micah vi. 8.) How clear light had Balaam at that time ! But he soon turned back, and " loved darkness rather than light." Mon. 22.-I went to Canterbury, and preached in the even- ing on the first and great commandment ; in the morning, Tues- day, 23, on the second. We then went on to Dover. In the evening I strongly applied the parable of the Sower toa crowded audience. Wednesday, 24. I spoke equally plain in the morn- ing. About noon (after an intermission of fifteen years) I preached at Sandwich, to more than the House contained, on Luke ix. 62. God applied his word to manyhearts, so that I have at length a hope for Sandwich also. In the evening I preached at Margate. The word was quick and powerful. So

May, 1788. ] account of Methodism, particularly insisting on the circum- stances, There is no other religious society under heaven which requires nothing of men in order to their admission into it, but adesire to save their souls. Look all round you, you can- not be admitted into the Church, or society of the Presbyterians, Anabaptists, Quakers, or any others, unless you hold the same opinions with them, and adhere to the same mode of worship. The Methodists alone do not insist onyour holding this or that opinion ; but they think and let think. Neitherdo they impose any particular mode of worship ; but you may continue to worship in your former manner, be itwhat it may. Now, I do not know any other religious society, either ancient or modern, wherein such liberty of conscience is now allowed, or has been allowed, since the age of the Apostles. Here is our glorying ; and a glorying peculiar tous. What society shares it with us ? Mon. 19. I went to Edinburgh, and preached to a much larger congregation thanI used to see here on a week-day. I still find a frankness and openness in the people of Edinburgh, which I find in few other parts of the kingdom. I spent two days among them with much satisfaction ; and I was not at all disap- pointed, in finding no such increase, either in the congregation or the society, as many expected from their leaving the Kirk. Thur. 22. The House at Dalkeith being far too small, even at eight in the morning, to contain the congregation, I preached in a garden, on, " Seek ye the Lord while he may be found : " And from the eager attention of the people, I could not but hope, that some of them would receive the truth in love. In the evening I preached in the House at Dunbar, tolerably well filled, on Job xxii. 2,3 ; I believe with The spirit of convincing speech : But much more, at five in the morning, Friday, 23. Andwill God manifest his power among these dry bones also ? Immedi- ately after preaching we set out. How is the face of this coun- try changed in a few years ! Itwas, twenty years ago, dreary enough ; but is now as a pleasant garden. But what is most

they were at Newcastle in the evening, while I explained and strongly applied, " I am the all-sufficient God: Walk before me, and be thou perfect." Sun. 8.-I preached at the Ballast-Hills, about half an hour after eight. I think thecongregationwasnearlydouble to that Ihad here two years ago ; and they increased in earnestness as much as in number. About two I preached at Gateshead-Fell, to I suppose twice as many as were at the Ballast-Hills, on the joy that is in heaven "over one sinner that repenteth." Though the sunwas very hot, and the windverycold, the people regarded neither one nor the other. They seemed only to attend to the voice of God, and the breathing of his Spirit. In the evening I preached near the Keelmen's Hospital, within sight of the place where I preached the first Sunday I was at Newcastle ; and I think to the largest congregation which Ihave seen at Newcastle since that time. The Second Lesson June, 1788.1 JOURNAL. 423 for the Evening Service supplied me with a text, 2 Cor. vi. 1 : "We then, as workers," &c. The people appeared to devour the word, and I did not spare them. I was then ready to say, "Now I am clear from the blood of these men." No, I dare not ! Ijudge not my own self! He thatjudgeth me is the Lord. Mon. 9. I preached at Durham about eleven, to more than theHouse could contain. Even in this polite and elegant city, we now want a larger chapel. In the evening I preached near our preaching-house, to a large multitude ; I think, as numerous as that at Gateshead-Fell. Many of the Durham Militia, with several of their officers, were there: And all of them seemed to receive the word, "not as the word of man; but, as it is indeed, the word of God." Tues. 10. We went through one of the pleasantest countries I ever saw, to Darlington. Before I left Newcastle, I was desired to read a strange account of a young woman, late of Darlington. But I told the personwho brought it, " I can form no judgment till I talk with Margaret Barlow herself." This morning she came to me, and again in the afternoon ; and I asked her abundance of questions. I was soon convinced, that

in the House before. Friday, 27. At nine I preached in the church, at Swinfleet, filled from end to end. About eleven I preached at Crowle, to a large congregation ; and I am now in hope that there will be a good harvest here also, seeing the almost perpetual jars are now at an end. Thence I came once more (perhaps for the last time) to Epworth ; where, by the prudence and diligence of T. Tattershall, the people have now forgot their feuds, and are at unity with each other. Sat. 28. I this day enter onmy eighty-fifth year : And what cause have I to praise God, as for a thousand spiritual blessings, so for bodily blessings also ! How little have I suffered yet by " the rush of numerous years ! " It is true, I am not so agile as I was in times past. I donot 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 inthe ball of my right eye, as also in my right temple, (occasioned by a blow received some months since,) and inmy right shoulder and arm, which I impute partlyto a sprain, and partly to the rheumatism. I find likewise somedecay inmy memory, with regard to names and things lately past ; 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 Iwant but a third part of the food I did once ; ) nor do I feel any such thing as weariness, either in travelling 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 amcalled, 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 ?

his voice, yea, and that a mighty voice. Surely those who now heard will be without excuse, if they do not know the day of their visitation ! Weweremuch distressed at Rotherham for wantofroom, the raindriving us into the House. However, we stowed in it as many as we possibly could; andGod bore witness to his word. Wednesday, 9. After dining with that lovely old man, Mr. Sparrow, I went on to Sheffield. The House was much crowded, though one ofthe largest in England; but all could hear distinctly. In the morning, Thursday, 10, at five we had an evening congregation ; and the people seemed to devour the word. Here and at Hull are the two largest morning congre- gations which I have seen in the kingdom. Fri. 11. We set out early for Derby. About nine, within about a mile of the Peacock, suddenly the axletree ofmychaise snapped asunder, and the carriage overturned. The horses stood still till Jenny Smith and I crept out at the fore-windows . The broken glass cut one of my gloves a little, but did us no other damage. I soon procured another chaise, and went on to Derby, where I preached in the evening ; and at five in the morning on Saturday, 12; and then went on to Nottingham. Sun. 13. I beganthe service at ten; but Iknew not how I should get to the end, being almost exhausted when I had finished my sermon ; when Mr. Dodwell came,who, though very weak through the ague, assisted me in administering the Lord's After supper to a very large number of communicants . [Aug. 1788. preaching in the evening, I made a collection for Kingswood School . To-day Ihadjust as much work as I could do. Mon. 14. The mail-coach being full, I crossed over to Newark, and had the satisfaction of seeing in the evening, not only a numerous, but likewise a serious and deeply attentive congregation. Wed. 16. I consulted with a few friends concerningthe state of things ; which was better than I expected. The society is increased, and the ordinary hearers in all parts of the town not diminished. Meantime there is reason to hope the work ofGod goes on, though by slow degrees. On the following days I looked over my books and papers, and set them in order as far

as I could. Saturday, 19. I spent an hour in Chesterfield- Street, with my widowed sister and her children. They all seemed inclined to make the right use of the late providential dispensation. Sun. 20. Both in the morning and evening I preached at the new chapel, crowded sufficiently, on Heb. v. 12 : " Ye have need that one teach you again which be the first prin- ciples of the oracles of God." Monday, 21. I retired to Highbury-Place, and spent the residue of the week in answering letters, revising papers, and preparing for the Conference. Sun. 27. In the morning I preached at West-Street ; and in the afternoon in Bethnal-Green church, on part oftheGospel for the day ; our Lord's lamentation over Jerusalem. I believe the word did not fall to the ground. I preached at the new chapel every evening during the Conference, which continued nine days, beginning on Tuesday, JULY 29, and ending on Wednesday, AUGUST 6 : And we found the time little enough; being obliged to pass over many things very briefly, which deserved a fuller consideration. Sun. 3.-I preached at the new chapel, so filled as it scarce ever was before, both morning and evening. Monday, 4. At five we had a good evening congregation ; and I believe many felt the power of the word; or, rather, ofGod, speaking therein. One of the most important points considered at this Confer- ence, was that of leaving the Church. The sum of along conver- sation was, 1. That, in a course of fifty years, we hadneither pre- meditately nor willingly varied from it in one article either of doctrine or discipline. 2. That we were not yet conscious of varying from it in any point ofdoctrine. 3. Thatwe have in a Aug. 1788.] course of years, out of necessity, not choice, slowly and warily varied insome points of discipline, by preaching in the fields, by extemporary prayer, by employing Lay Preachers, by form- ing and regulating societies, and by holding yearly Conferences. But we did none of these things till wewere convinced we could no longer omit them, but at the peril of our souls. Wed. 6. Our Conference ended, as it began, ingreat peace. Wekept this day as a fast, meeting at five, nine, and one, for prayer; and concluding the day with a solemn watch-night.

to observe that I did not see things quite so clear with my left eye as with my right ; all objects appeared a little browner to that eye. I began next to find some difficulty in reading asmall printby candle-light. Ayear after, I found it in reading such a print by day-light. In winter, 1786, I could notwell read our four-shilling hymn-book, unless with a large candle ; the next year I could not read letters, if wrote with a small or bad hand. Last winter a pearl appeared on my left eye, the sight of which grew exceeding dim. The right eye seems unaltered ; only I am agreat deal nearer-sighted than ever I was. Thus are " those that look out at the windows darkened ; " one of the marks of old age. But I bless God," the grashopper is " not " aburden." I am still capable of travelling ; and mymemory is much the same as ever it was ; and so, I think, is my understanding. This week I dedicated to the reading over my brother's works. They are short poems on the Psalms, the four Gospels, and the Acts of the Apostles. Some are bad ; some mean ; some most excellently good: They give the true sense of Scripture, always in good English, generally in good verse ; many of them are equal to most, if not to any, he ever wrote ; but some still savour ofthat poisonous mysticism,with which we were both not a little tainted before we went to America. This gave a gloomy cast, first to his mind, and thentomany of his verses : This made him frequently describe religion as a melancholy thing : This so Jan. 1789. | often sounded in his ears, " To the desert ! " and strongly per- suaded in favour of solitude. Thur. 25.-(Being Christmas-Day.) We began the service, as usual, at four in the new chapel. Notwithstanding the severe frost which had now lasted a month, the congregation wasuncom- monly large. I preached here again in the evening ; about eleven, in the chapel at West-Street. This was a comfortable day, aswere also the two following. Sun. 28. I preached at Allhallows church, on those words in the Service, " His commandments are not grievous." The congregation was exceeding large, and seemed to taste the good word.

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. MD., being at Castlebar one night, [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 ofamusket, 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 ahole 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. M'D.'s friends made their escape to a neighbouring village. Meantime they broke into his house; and, not finding him, broke into several houses. At length they came to the house where he was, and fired several balls through the doors and windows : Then theybroke in, and made M'Donald, Gallagher, andHipson, prisoners ; and one Fulton said he had a warrant against them. They desired he would bring them before Sir NealO'Donnel , a Magistrate, then within five miles ; but, instead of this, they were tied, and dragged to F.'s house, in Turlogh, wherethey continued all night. Tuesday, February 21. About six they were marched out with a large company, under pretence ofcarrying them before a Magistrate. Gallagher and Hipson were tied together, M'Don- ald being suffered to ride, because ofhis wound ; a ruffian hold- ing his bridle. When theygot about halfa milefrom Turlogh, a shot was fired from the rear, which wounded one ofthe ruffians ; F -dcontriving it so, thatthey might cry a rescue ; on hearing of which they were ordered instantly to dispatch the prisoners. Immediately several shot were fired at the prisoners. Hipson was shot dead, and Gallagher wounded : M'Donald had both his arms broke ; but his horse took fright, and broke from the

topreach there again in the morning; but soon after, the sex- ton sent me word, it must not be ; for the crowds had damaged the House, and some of them had broke off and carried away the silver which was on the Bible in the pulpit: So I desired one of our Preachers to preach in our little House, and left Belfast early in the morning. Tues. 9.-About eight I came once more to Newtown, where I had not been for eleven years, and preached at nine to a mul- titude of people, in the Presbyterian meeting-house. All of them seemed to be not a little affected. God grant the impres- sion may continue ! From hence we had a pleasant ride to Portaferry, a pretty large sea-port town, and one of the quietest I ever saw, either in England, Scotland, or Ireland. Here likewise I preached in a large meeting-house, to a serious and well-behaved congregation, on, " Stand ye in the old paths ;" andmany seemed determined to " walk therein." Wed. 10. We had twice or thrice as many people in the morning as our House would have contained. We had then a lovely passage to Strangford ; but the question was, where to preach. I was inclined to preach in the open air, as I did eleven years ago, till the Vicar called upon me, and, after a little friendly conversation, asked me if I would not preach in the chapel. As 462 REV. J. WESLEY'S [June,1789. wewalked together through the street,the people gathered from every quarter : So that the church was over filled ; many being constrained to stand without the door ; and greatly was the mighty power ofGod displayed in the midst of them. We came to Downpatrick before one. Inthe afternoon we viewed the venerable ruins of the Abbey. Great men have talked of rebuilding it for many years ; but none moves a hand towards it. At six I preached to a numerous congregation in the Grove, on, " How long halt ye between two opinions ?" Afterwards I met the society, now well established, and still increasing both in number and strength. Thursday, 11. I preached in Rathfriland about noon ; and before two, set out for Tanderagee : But in about half an hour, the iron part of my

first, in grace, as well as number. The new preaching-house not being able to contain one half of the congregation, I preached abroad inthe calm, mild evening ; and I believe God applied his word tomany hearts. Thur. JULY 1.-I went to Lincoln. After dinner we took a walk in and round the Minster ; which I really think is more elegant than that at York, in various parts of the structure, as well as in its admirable situation. The new House was throughly filled in the evening, and with hearers uncommonly serious . There seems to be a remarkable difference between the people of Lincoln, and those of York. They have not so much fire and vigour ofspirit ; but far more mildness and gentleness ; by means of which, if they had the same outward helps, they would probably excel their neighbours. Some miles short of Lincoln, our post-boy stopped at an inn on the road, to give his horses a little water. As soon aswe went in, the inn-keeper burst into tears, as did his wife ; wringing her hands, and weeping bitterly. "What ! " he said, " are you come into my house ! My father is John Lester, ofEpworth." I found both he and hiswife had been of our society, till they left them. We spent some time in prayer together ; and I trust not invain. Fri. 2.-About eleven I preached at Newton; but the preaching-house would not contain half the congregation. No Aug. 1790.] JOURNAL. 491 rain fell during the time of preaching ; but it rained both before and after. I was struck with the preaching-house at Gainsbo- rough, (one of the handsomest towns in Lincolnshire,) so neat, so elegant ! just taking up one side of a small, neat Square. I found uncommon liberty of speech, and received it as a token for good. Surely this poor society, which has been so miserably depressed, will again lift up its head ! Saturday, 3. I reached Epworth ; and, after preaching in the evening, met the society ; and reminded them ofwhat they were some years ago, andwhat they are now ; scarce retaining the shadow of their former zeal and activity in all the ways ofGod. Sun. 4-. I went over to Misterton, where likewise the work of God was exceedingly decayed. The House being far too

There is some truth in this. For several years, while my brother and I traveled on foot, our manner was for him that walked behind to read aloud some book of history, poetry, or philosophy. Afterwards for many years (as my time at home was spent mostly in writing) it was my custom to read things of a lighter nature, chiefly when I was on horseback. Of late years, since a friend gave me a chaise, I have read them in my carriage. But it is not in this manner I treat the Scriptures: these I read and meditate upon day and night. It was not in running that I wrote twice over the Notes on the New Testament (to say nothing of those on the Old), containing above 800 quarto pages. 'But was this supposed misprint of dram for grain ever corrected before the error was detected in the Gazetteer ' Your next question answers this. ' Or was it only referred to in the Errata, with pro Dram lege Grain ' I add a word concerning the former objection. I do still in a sense run as I read. I make haste, though I do not hurry. It behoves me to do, as my work is great and my time is short. For how much can a man expect to remain who has seen between seventy and eighty years And may I not plead for some indulgence even on this account, if I am mistaken in more points than one

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 Joseph Benson Date: NEAR LONDON, February 22, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR JOSEPH,--We must threaten no longer, but perform. In November last I told the London Society, ' Our rule is to meet a class once a week, not once in two or three. I now give you warning: I will give tickets to none in February but those that have done this.' I have stood to my word. Go you and do likewise wherever you visit the classes. Begin, if need be, at Newcastle, and go on at Sunderland. Promises to meet are now out of date. Those that have not met seven times in the quarter exclude. Read their names in the Society, and inform them all you will the next quarter exclude all that have not met twelve times--that is, unless they were hindered by distance, sickness, or by some unavoidable business. And I pray without fear or favor remove the leaders, whether of classes or bands, who do not watch over the souls committed to their care ' as those that must give account.'--I am, dear Joseph, Yours affectionately.

To Mrs. Freeman Date: EDINBURGH, May 27, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--If you forget me, I shall not easily forget you; I love you too well for that. I hear not from my dear Sister Gayer; surely she has not forgotten me too. If you would take up your cross, and at a proper opportunity gently tell John Bredin what you think, certainly it would do no harm, and probably it would do good. I am glad Mr. Smyth had the courage to preach in the Linen Hall, and still more so that Mr. Abraham is with him. His being pushed out of his house is a good sign: he must be like me, a wanderer upon earth. I hope you as well as my dear Miss Gayer (that sat by my bedside when I was just going away) still hold fast your confidence that the blood of Jesus Christ cleanses from all sin.--I am, my dear Jenny, Your affectionate brother.

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

To Penelope Newman Date: LONDON, August 9, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--Before I received yours we had been speaking in the Conference on that very head--the means of preventing spiritual religion from degenerating into formality. It is continually needful to guard against this, as it strikes at the root of the whole work of God. One means whereby God guards us against it is temptation, and indeed crosses of every kind. By these He keeps us from sleeping, as do others, and stirs us up to watch unto prayer. So He is now stirring you up! Hear His voice; and you will feel more life than ever.--I am, dear Penny, Yours affectionately.

To the Officer of Excise Date: LONDON, September 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- SIR,--I have two silver teaspoons at London, and two at Bristol. This is all the plate which I have at present; and I shall not buy any more while so many round me want bread. --I am, sir, Your most humble servant.

To Joseph Benson Date: CHATHAM, November 26, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR JOSEPH,--If any leader oppose, you see your remedy, --put another in his place: nay, if he does not join heart and hand; for ' he that gathereth not with you scattereth.' The Word to a Smuggler is plain and home, and has done much good in these parts Taking opium is full as bad as taking drams. It equally hurts the understanding, and is if possible more pernicious to the health than even rum or brandy. None should touch it if they have the least regard either for their souls or bodies. I really think you are in the right. It is better to help Robert Wilkinson where he is than to burthen the Dales with an additional weight. But then what shall we do We have no supernumerary preachers. See if you can do anything with Edward Jackson.--I am, dear Joseph, Yours affectionately.

To William Minethorp Date: LONDON, November 29, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- DEAR BILLY,--You have nothing to do with past sins. They are blotted out. Whoever tells you the contrary, answer him, ' Thou art a liar. Get thee behind me, Satan. I will not east away my confidence: Jesus hath lived, hath died for me.' T. Rutherford told you the very truth. There are three causes of your inward trials: (1) bodily disorder, by means of which the body presses down the soul; (2) Satan, who does not fail to avail himself of this; (3) your own frailty in reasoning with him instead of looking to the Strong for strength. None can advise you as to your body better than Dr. Hamilton. I am afraid you cannot spare this money. Whenever you want it send word to, dear Billy, Your affectionate brother.

To Mary Bishop Date: LONDON, December 26, 1776. Source: The Letters of John Wesley (1776) Author: John Wesley --- MY DEAR SISTER,--You are certainly clear concerning Miss Mahon. You have done all that was in your power; and if she will not any longer accept of your services, her blood is upon her own head. But I will not give her up yet. I have wrote to Mr. Valton at Oxford, and desired him to talk with Mrs. Mahon. Perhaps a letter from her may be of service. But I expect to hear no good of her daughter while she is ashamed to attend the preaching. Either that text in Ezekiel xxxiii. 8 means literally or it has no meaning at all. And nothing is more certain, in fact, than that thousands perish through the neglect of others. And yet God is fully justified therein, because the principal cause of their destruction is their own neglect; their not taking care to work out their own salvation with fear and trembling. Whatever other ends are answered by prayer, this is one, and it seems the primary one, that we may have the petitions which we ask of Him. Asking is the appointed means of receiving, and that for others as well as for ourselves; as we may learn partly from reason itself, but more fully from our own experience, and more clearly still from revelation. Reason teaches us to argue from analogy. If you (because you have a regard for me) would do more for a third person at my request than otherwise you would have done, how much more will God at the request of His beloved children give blessings to those they pray for which otherwise He would not have given! And how does all experience confirm this! How many times have the petitions of others been answered to our advantage, and ours on the behalf of others.

But the most decisive of all proofs is the scripture, ' Go to My servant Job, and he shall pray for you; for him I will accept.' It was not a temporal blessing which was here in question, but a spiritual, the forgiveness of their sin. So when St. Paul said,' Brethren, pray for us,' he did not desire this on a temporal account only, that ' he might be delivered out of the mouth of the lion,' but on a spiritual, 'that he might speak boldly as he ought to speak.' But the instances of this are innumerable. In proof of the general truth that God gives us both temporal blessings and spiritual blessings in answer to each other's prayers I need only remind you of one scripture more: ' Let them pray over him; and the prayer of faith shall save the sick; and if he hath committed sins, they shall be forgiven him.' The promise in the following verse is still more comprehensive: ' Pray one for another, and ye shall be healed' of whatsoever you have confessed to each other. I lament over every pious young woman who is not as active as possible, seeing every one shall receive his own reward according to his own labor. O lose no time! Buy up every opportunity of doing good. And give more and more joy to, my dear friend, Yours affectionately. At Miss March's, In Bristol.

To Thomas Wride Date: LONDON, January 17, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR TOMMY,--If your fellow laborers and you are zealous and active, you will give me a good account of the circuit. I found it in a flourishing state. So will you before you leave it. Robert Empringham has done exactly right as to the sacrament. I advise you to tread in his steps. I wish you would inquire at what price I could have some kind of vessel to carry me from Whitehaven by the isle to Dublin.--I am, dear Tommy, Your affectionate friend and brother. I take no horses with me.

To Hannah Ball Date: BRISTOL, March 13, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR SISTER,--It seems the time is come that you are to have a more commodious preaching-house at High Wycombe. I will give you a plan of the building myself; and employ whom you please to build. But I hope to see you on Wednesday the 26th instant, and to preach about six in the evening [His Journal shows that he preached at Wycombe on the 26th.] after preaching at noon in Oxford. Peace be with your spirit!--I am Your affectionate brother.

To Joseph Benson Date: WORCESTER, July 8, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- DEAR JOSEPH,--What you say is unquestionably right. Why, then, should it not immediately be put in execution? Let Berwick directly be taken into the Newcastle Circuit, and Dunbar be supplied once a fortnight from Edinburgh. Pray write this instantly to Brother M'Nab, [Assistant to Edinburgh.] and admit of no excuse. If by this means there is a preacher to spare, let him step over as soon as possible from Portpatrick and supply the place of that good young man John Harrison [Harrisin, whose obituary appeared the following month, was ‘a promising youth, serious, modest, and much devoted to God.’] in the Lisburn Circuit. Mr. Smyth calls aloud for help: he is zealous and active, but is quite overborne. I have set down you with Brother Hopper in the Manchester Circuit [They went to Bradford in August.]; and am, dear Joseph, Yours affectionately.

To George Robinson Date: BRISTOL, August 4, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- MY DEAR BROTHER,--You will have but one family this year; so that if the Societies increase you will soon be able to lift up your head, especially as I will desire our brethren to allow Brother Brown the seven pounds. Although the number of your children may incite you to it, yet I hope you will not be in haste to make a second choice. Let it be a matter of much prayer and deliberation. Many women will doubtless be offered. But let piety be your first consideration and fortune only the last.--I am Your affectionate brother.

To the Reader of the ' Arminian Magazine' Date: LEWISHAM, November 24, 1777. Source: The Letters of John Wesley (1777) Author: John Wesley --- It is usual, I am informed, for the compilers of magazines to employ the outside covers in acquainting the courteous reader with the beauties and excellencies of what he will find within. I beg him to excuse me from this trouble: from writing panegyric upon myself. Neither can I desire my friends to do it for me in their recommendatory letters. I am content this Magazine should stand or fall by its own intrinsic value. If it is a compound of falsehood, ribaldry, and nonsense, let it sink into oblivion. If it contains only the words of truth and soberness, then let it meet with a favorable reception. It is usual likewise with magazine writers to speak of themselves in the plural number: ' We will do this.' And, indeed, it is the general custom of great men so to do. But I am a little one. Let me, then, be excused in this also, and permitted to speak as I am accustomed to do.

I. As to the first, I read a remarkable passage in the Third Journal, the truth of which may, be still attested by Mr. Durbin, Mr. Westall, and several others then present, who are yet alive: 'A young man who stood behind sunk down as one dead; but soon began to roar out and beat himself against the ground, so that six men could scarce hold him. This was Thomas Maxfield.' [See letter of May 28, 1739; and for Henry Durbin, May 3, 1786, n.] Was this you If it was, how are you 'the first-fruits of Mr. Whitefield's ministry' And how is it that neither I nor your fellow laborers ever heard one word of this during all those years wherein you labored in connection with us II. 'When he went abroad again, he delivered me and many thousands into the hands of Mr. Wesley.' When where in what manner This is quite new to me! I never heard one word of it before! But stay! here is something more curious still! 'I heard Mr. Whitefield say at the Tabernacle, in the presence of five or six ministers, a little before he left England the last time, "I delivered thirty thousand people into the hands of you and your brother when I went abroad."' Mr. Whitefield's going abroad, which is here referred to, was in the year 1741. Did he then deliver you into my hands Was you not in my hands before Had you not then for above a year been a member of the Society under my care Nay, was you not at the very time one of my preachers Did you not then serve me as a son in the gospel Did you not eat my bread and lodge in my house Is not this, then, a total misrepresentation Would to God it be not a willful one!

Some of these I find (and much rejoice to find) in Mr. Whitefield's Societies. And I pray God they may increase a thousand-fold both in number and in strength. Nay, they have no more love to each other than Turks.' They! who This is not the case with our Societies. They not only love each other, but love their enemies, even those that still despitefully use them. But 'read their vile contentions, and the evil character they give each other, raking the filthiest ashes to find some black story.' I will answer for one. I give no 'evil character' of my 'fellow preachers.' I ' rake into no filthy ashes for black stories.' Let him who does take it to himself. 'They slay with the sword of bitterness, wrath, and envy.' I do not. I plead, Not guilty. As I envy no man, so neither my wrath nor bitterness slays any human creature. 'Still more to their Shame is what they have sent out into the world against each other on both sides about five or six years ago, and till this very day.' 'What they have sent out against each other on both sides about five or six years ago.' Within five or six years I have been vehemently called to answer for myself: twice by Mr. Richard Hill, and afterwards by his brother. [See Green's Anti-Methodist Publications.] Have you read what we 'have sent out into the world against each other on both sides' If you have not, how can you so peremptorily affirm what 'both sides' have done You cannot possibly be a judge of what you have not read; and if you had read, you could not have passed such a sentence. Three tracts I have wrote; but in none of these do I 'slay with the sword of bitterness or wrath or envy.' In none of them do I speak one bitter or passionate or disrespectful word. Bitterness and wrath, yea low, base, virulent invective, both Mr. Richard and Mr. Rowland Hill (as well as Mr. Toplady) have poured out upon me in great abundance. But where have I in one single instance returned them railing for railing I have not so learned Christ. I dare not rail either at them or you. I return not cursing, but blessing. That the God of love may bless both them and you is the prayer of

To George Gidley Date: DUBLIN, July 4, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- My DEAR BROTHER, - I am glad to hear that the work of God begins to increase even in poor Exeter. If Jos. Jones is able and willing to preach morning and evening, I should have no objection to his laboring next year in your circuit. [Joseph Jones was appointed to Cornwall East in 1778.] As to the house, it would undoubtedly be a means of much good if it can be procured. All the difficulty is to procure the money. We cannot do much because of the building at London. [City Road Chapel was being built.] But 'the earth is the Lord's and the fullness thereof.' - I am Your affectionate brother.

To Samuel Tooth Date: BRISTOL, September 27, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR SAMMY, - A thought comes into my mind, which is to rest between you and me. What if I was to undertake building one of the front houses myself and to employ you alone thereon Consider, and answer me two questions: (1) What would the whole expense of it be for what sum would you begin and finish it (2) What credit could you give me - I am, dear Sammy, Your affectionate brother. Would you like to build the next house on your own account

To Mr. Sam. Tooth, Carpr., Worship Source: The Letters of John Wesley (1778) Author: John Wesley --- Street, Moorfields, London.

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.

To Alexander Knox Date: LONDON, October 26, 1778. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR ALLECK, - You need never be afraid of writing me too often. I am nearly concerned in all that concerns you, and am therefore always well pleased to hear from you and to find you are still setting your face heavenward. The directing as to this or that means is as much an answer to prayer as if the cure was immediately wrought. But it will be a double blessing if you give yourself up to the Great Physician, that He may heal soul and body together. And unquestionably this is His design. He wants to give you and my dear Mrs. Knox both inward and outward health. And why not now Surely all things are ready: believe, and receive the blessing. There can be no doubt but your bodily disorder greatly affects your mind. Be careful to prevent the disease by diet rather than physic. Look up, and wait for happy days! - Dear Alleck, Yours affectionately.

To Elizabeth Padbury Date: LONDON, February 10, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BETSY, - A letter from you is always agreeable. I feel a sincere affection for you; so much the more because you are free and unreserved, both when you write and when we converse together. I am glad you think of me when you do not see me. Distance need not be any bar to affection. It is good that you should be tenderly concerned for those of your own household; but so as always to hold that anchor fast, 'Not as I will, but as Thou wilt.' And you have great reason to hope that sooner or later prayer will prevail for them. But the time God has reserved in His own hand, and we know 'His manner and His time are best.' Whether you have a longer or a shorter time to praise Him on earth is of no great moment. It is enough that you shall have an eternity to praise Him in heaven! Let this be ever in our eye! And never forget, my dear Betsy, Yours most affectionately.

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 Samuel Bradburn Date: LONDON, February 13, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR SAMMY, - You have done exactly right. Still be of neither side, but steadily follow after peace. I am glad Sister Jones remains in the House. I desire you and my Betsy (love constrains me to call her so) will leave Cork by the middle of March at the farthest. I have sent to-day to T. Rutherford to change with you for six weeks. You must send him word of the day when he should be at Cork. If you want money or anything else, you will not want it long if you send word to, dear Sammy, Yours affectionately.

To Thomas Rankin Date: KINGSWOOD, March 12, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR TOMMY, - It is well that Mr. Varde understands and enters into your proposal. When things are a little brought to bear, I shall hope to hear from him. I desire you to accept of two hundred of the Narrative, and of any other book you have occasion for. It gives me pleasure to hear that Sister Rankin and you are happy in each other, and that there are no jealousies or misunderstanding among the, preachers. Stand fast, striving together for the hope of the gospel! Does not John Atlay know that he should always send me a franked letter as it is The Duke of Beaufort's for instance. Half the letter costs something; the whole would cost nothing. Peace be with you and yours! - I am, dear Tommy, Yours affectionately. You may have my plan from Brother Pearson. Pray tell Mr. Atlay he did not send one quarter enough of the American Narrative [For A Brief Narrative of the Revival of Religion in Virginia and Popery Calmly Considered, see Green's Bibliography, Nos. 330, 336.] either to Birstall or Bristol. Let three or four hundred of Popery Calmly Considered be sent hither directly. Why does not he send the books to the Isle of Man They want [two] sets of the Short Hymns.

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 Thomas Carlill Date: ABERDEEN, June 13, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR TOMMY, - I think it the safest way not to permit any Dissenting teacher to preach in any of our preaching-houses. [Carlill was Assistant in Oxfordshire. See letter of Jan. 23, 1778.] We have suffered so much by this already that we ought to beware of it for the time to come. I am glad to hear that poor John Taylor has recovered his ground. Now let him watch and pray that he may no more enter into temptation. It will be some time before I shall be able to fix the stations of the preachers. - I am, dear Tommy, Your affectionate friend and brother.

To Samuel Bardsley Date: EDINBURGH, June 19, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR SAMMY, - I suppose John Atlay has paid the money. He is cautious to an extreme. I hear what angry men say or write; but I do not often regard it. Lemonade will cure any disorder of the bowels (whether it be with or without purging) in a day or two. You do well to spread the prayer-meetings up and down. They seldom are in vain. Honest Andrew Dunlop [The Assistant at Limerick.] writes me word that the book money is stolen. Pray desire him to take care that the knave does not steal his teeth. - I am, dear Sammy, Your affectionate friend and brother.

To Samuel Bradburn Date: EDINBURGH, June 19, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR SAMMY, - I hear what angry men say or write, but I do not often regard it. I think Sister Ward and Malenoir counsel you well. I love you the better for loving them. You do well to spread the prayer-meetings up and down. They seldom are in vain. - I am, with kind love to my dear Betsy, dear Sammy, Your affectionate friend and brother.

To Samuel Bradburn Date: EPWORTH, July 10, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR SAMMY, - It is the judgment of many that, since the time of the Invincible Armada, Great Britain and Ireland were never in such danger from foreign enemies as they are at this day. Humanly speaking, we are not able to contend with them either by sea or land. They are watching over us as a leopard over his prey, just ready to spring upon us. They are mighty and rage horribly: but the Lord that dwelleth on high is mightier; and now is the time, at this awful crisis, for the inhabitants of the land to learn righteousness. I make no doubt but you improve the important opportunity and lift up your voice like a trumpet. Who knoweth but God may be entreated of us as He was for Nineveh Our brethren in various parts of England have set apart an hour in a week for prayer (namely, from eight till nine on Sunday evening) in behalf of our King and country. Should not the same thing be done in Ireland too particularly at Cork and Bandon. Those who have not opportunity of meeting at the time may pray part of the hour in private. Meantime there is a text for: you: 'I will not destroy it for ten's sake.' - I am, dear Sammy, Your affectionate friend and brother.

To Duncan McAllum Date: EPWORXH, July 10, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR DUNCAN, - This is the circumstance which puzzles the case: who can preach in Erse but you Cannot you, then, think of any preacher, whom you love, and who is a zealous, active man Inverness should by all means be a circuit by itself, including as many towns as you please, north and south. I wish you would think of it, and send me the plan to London. Did not Sister Anderson receive my letter I wonder she did not answer. Joseph Moore utterly denies he ever offered her marriage. [Inverness was separated from Aberdeen at the Conference of 1779, and McAllum made superintendent. Moore was the second preacher at Edinburgh. He desisted from traveling at this Conference.] I desired her to tell me the very words he spoke or wrote.-I am, dear Duncan, Yours affectionately.

To John Bredin Date: LONDON, July 24, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- MY DEAR BROTHER, - As you desire it, I will place you and Billy Myles (whose letter I have received) in the Londonderry Circuit. But it is a circuit of great importance. I hope you will both exert yourselves therein to the uttermost. It is a dangerous time, and you have need to give yourselves unto prayer.-I am Your affectionate friend and brother.

To William Church Source: The Letters of John Wesley (1779) Author: John Wesley --- [LONDON, August 3, 1779.] DEAR BILLY, - The week after next I hope to see you at Brecon. [Church had been appointed Assistant at Glamorgan at the Conference of 1779. Wesley visited Brecon on Aug. 13.] Pray tell Sister Williams I have her letter. If you can, reconcile the angry ones with each other. - I am Your affectionate brother.

To James Creighton Date: BRISTOL, September 29, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR SIR, - If you are inclined to remove to England, I think you have a very fair opportunity. A curate is wanted for Madeley, Mr. Fletcher's parish, who has desired me to procure him one that can be depended on. For a change Dr. Coke would go down to Madeley at any time, and you might be a while with us in Bristol or London. You would have a large convenient house with a pleasant and fruitful garden. What the salary is I do not exactly know; but you shall not have less than sixty guineas a year. If you are inclined to accept of this, be pleased to send a line to, dear sir, Your affectionate friend and brother. Pray direct to London.

To Robert Cart Date: LONDON, December 28, 1779. Source: The Letters of John Wesley (1779) Author: John Wesley --- DEAR ROBERT, - As God has once more given you your life for a prey, see that all be directed to Him I Let no sin have any more dominion over you. Watch and pray, and you shall not enter into temptation. I make no doubt but a collection made in the circuit will supply what is wanting with regard to that little preaching-house, especially as there are no others building in that circuit. By this time both our preachers and people should be well aware of the warm Predestinarians. They will do us no good. And they can do us no harm if we love them - at a distance. Peace be with you and yours! - I am, dear Robert, Your affectionate brother.

To Thomas Carlill Date: LONDON, January 6, 1780. Source: The Letters of John Wesley (1778) Author: John Wesley --- DEAR TOMMY, - I have received a very good letter from William Gill, [Gill had been received on trial in 1778. His name does not appear on the Minutes for 1780. See letter of March 2, 1782.] who does not seem to have been much to blame. I therefore leave him entirely to you. You may employ him either as a local or a traveling preacher. I hope he will be useful; and am, dear Tommy, Your affectionate friend and brother.

To Edwal. Jackson, In Barnard Castle, Date: CITY ROAD, January 25, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR SIR, -- Yesterday, looking over the Monthly Review for last October, at page 307, I read the following words: Sir William's vindication [Lieut-General Sir William Howe had criticized Galloway’s Letters to a Nobleman, and cast serious reflections upon him. See Green’s Bibliography, No. 352; and letters of June 8, 1780, and Aug. 18, 1790.] (of his own conduct) is not a feeble attempt to rescue his reputation from the obloquy thrown upon it. Mr. Galloway’s book is here answered paragraph by paragraph, and several misrepresentations of important facts and circumstances proved. I cannot quite agree with this. I think (1) no unjust obloquy has been thrown upon it; (2) that his vindication is a very feeble attempt to justify his conduct; (3) that he has not answered in a satisfactory manner any one paragraph of Mr. Galloway’s book; and (4) that he has not proved any misrepresentation of any one important fact or circumstance. I think also that the account he gives of Mr. Galloway is a very feeble attempt to blacken his character; for a full confutation whereof I refer the candid reader to his own answer. As to the scurrility Sir William speaks of, I see not the least trace of it in anything Mr. G. has published. He is above it. He is no ‘venal instrument of calumny’; he abhors calumny as he does rebellion. But let him answer for himself; read only the tracts here referred to, and then condemn him if you can. -- I am, dear sir, Yours, &c. PS. -- I have been frequently attacked by the Monthly Reviewers, but did not answer because we were not on even ground; but that difficulty is now over: whatever they object in their Monthly Review I can answer in my monthly Magazine; and I shall think it my duty so to do when the objection is of any importance.

To Joseph Benson Date: MANCHESTER. April 2, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR JOSEPH, -- Although our rejoicing is this, the testimony of our conscience that we walk in simplicity and godly sincerity, this no way contradicts, ‘God forbid that we should glory save in the cross of Christ.’ In all, and after all, His passion alone, the foundation we own; And pardon we claim, And eternal redemption, in Jesus's name. How admirably pardon and holiness are comprised in that one word ‘grace’! Mercy and strength! So are our justification and sanctification woven together. I hope your sermons will do good. But why do not you publish your poems I think you can make verses as fast as John Murlin [Murlin was his colleague at Leeds, and published this year his Sacred Hymns on Various Subjects.]; yea, indeed, if need were, stans pede in uno. [Standing on one foot, or standing at ease. See Horace’s Satires, iv. 10.] I commend Sister Benson for her care of her mother. One can never do too much for a parent. -- I am, dear Joseph, Your affectionate 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 Zachariah Yewdull Date: WHITEHAVEN, May 26, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR ZACHARY, -- You should always write to me without reserve. I observe nothing much amiss in your behavior. Truth and love you may hold fast, and courtesy will increase insensibly. Godfathers promise only that they ‘will see the child be taught, as soon as he is able to learn, what he ought to do in order to this soul’s health.’ And this it is certain they may perform. You did not read that little tract [Serious Thoughts concerning Godfathers and Godmothers. See Works, x. 506-9; Green's Bibliography, No. 157.] with sufficient care, otherwise you could not but have seen this. I commend you for being exceeding wary with respect to marriage. St. Paul’s direction is full and clear: ‘If thou mayest be free, use it rather.’ ‘Art thou loosed from a wife Seek not a wife.’ [See letter of Dec. 7, 1782.] Two of our small tracts you should read with much prayer -- Thoughts on a Single Life and A Word to Whom it may Concern. You need not be backward to write when you have opportunity. There is no fear of my thinking your letters troublesome. -- I am Your affectionate brother.

To Samuel Bradburn Source: The Letters of John Wesley (1781) Author: John Wesley --- NEWCASTLE-UPON-TYNE, June 16, 1781. DEAR SAMMY, -- Brother Sharp's proposal is reasonable; I have no objection at all to it. We have no supernumerary preachers: except John Furz, who is so from old age. If John Oliver lives till the Conference, and desires it, I suppose he may be upon the same footing. The more exercise he uses, winter or summer, the more health he will have. I can face the north wind at seventy-seven better than I could at seven-and-twenty. But if you moan over him, you will kill him outright. John Booth is fixed in his own circuit. A word in your ear! I am but half pleased with Christopher Hopper's proceedings. I do not admire fair-weather preachers. You must stop local preachers who are loaded with debt. There are few healthier places in England than Keighley. Neither Dublin nor Cork is to compare to it. But have a care, or you will kill Betsy! Do not constrain God to take her away! -- I am, dear Sammy, Your affectionate friend and brother.

To Hannah Ball Date: THORNE, June 28, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR SISTER, -- Is it not a true saying (though in an Apocryphal writer) that ‘a friend is made for adversity’ If, then, you found ‘troublesome times,’ [Her journal for 1781 speaks of ‘painful trials’ and ‘many bitters.’ See letter of Nov. 17.] were not those the very times when you should have wrote to me Perhaps the troubles then would have soon been over, which for want of this lasted so much longer. If you do not love all the children of God, you are wrong; but it is also wrong to love them all equally. We ought to love with a far more endeared affection those to whom we are united in Christian fellowship, even though ten to fifty of these walk unworthy their profession or even draw back as a dog to his vomit. Let each of these bear his own burden. But do not love the rest ever the less, for His sake. If you judge it would be a means of easing or strengthening your mind, you may tell me what has tried you. You know I love you and put the best construction upon every word you say. See that you be not weary of well doing. In due time you shall reap if you faint not! -- I am, my dear sister, Your affectionate brother.

To Ann Loxdale Date: NOTTINGHAM, July 14, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR MISS LOXDALE, -- As it has pleased God to restore you in a measure to what you enjoyed once, I make no doubt but He will restore all which you then had, and will add to it what you never had yet. There is no end of His mercies. He will give ‘exceeding abundantly beyond all that you are able to ask or think.’ If that sickness you mention came (as is the case with some) only at the time of private prayer, I should incline to think it was preternatural, a messenger of Satan permitted to buffet you. But as you find it likewise at other times, when you feel any vehement emotion of mind, it seems to be (partly at least) a natural effect of What is called weakness of nerves. But even in this case the prayer of faith will not fail to the ground. You may ask with resignation; and if it be best, this cup will be removed from you. You have, indeed, reason to rejoice over your sister. Is she not given you in answer to prayer And have you not encouragement even from this very thing to expect that more of your family will be given you Those are true words, when in His own strength you wrestle with God, -- My powerful groans Thou canst not bear, Nor stand the violence of my prayer, My prayer omnipotent. You remind me of what occurred when my dear Hetty Roe first mentioned you to me. I almost wondered I should feel so much regard for one I had never seen! But I can taste your spirit, and rejoice to find that you are so near, my dear Miss Loxdale, to Yours in tender affection.

To John Bredin Date: NEAR BRISTOL, September 22, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- I supposed you to be a dying man, and had therefore no thought of your being an Assistant or even a traveling preacher. [Bredin had been at Athlone, and was now in the Londonderry Circuit, though his name does not appear in the Minutes. See letters of May 17 and Oct.] But if you can undertake it, do. The more exercise you use the better. But the morning preaching must not be left off on any account. That is the glory of the Methodists. It is hardly worth while to keep an horse for the sake of three or four little places. We have need to save all possible expense. Several of our preachers in England now walk their circuits.--I am Your affectionate friend and brother.

To Robert Lindsay Date: BRISTOL, October 7, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- DEAR ROBERT, -- The question is, ‘Is the chapel actually made over to Mr. Jacques and Egerton for that debt’ If not, they cannot sell it. Mr. Hunt will inform you how this is. I have no money; and Mr. Atlay writes me word that I am above two hundred pounds behindhand, that is, on my own account, over and above what I owe on account of the new chapel in London. Now and then, indeed, I have a legacy left me. Should such a thing occur, I would reserve it for Kilkenny. If I find a proper preacher that can be spared, I will send him to you. Be discouraged at nothing: God is on our side.--I am, dear Robert, Your affectionate friend and brother.

To John Bredin Date: LONDON, October 19, 1781. Source: The Letters of John Wesley (1781) Author: John Wesley --- MY DEAR BROTHER, -- Some time hence we may have room for Adam Clarke at Kingswood. At present the house is quite full. Meantime he should read a little Greek and Latin every day. You do well to meet the children constantly and to establish as many prayer-meetings as you can. Over and above the other advantages attending them, they are excellent nurseries for young preachers. You should without delay establish the Methodist discipline in all the country places. The spreading the books is always a means of increasing the awakening in any place. I do not know any remedy under heaven that is likely to do you so much good as the being constantly electrified. But it will not avail unless you persevere therein for some time. [See letters of Sept. 22, 1781, and July 9, 1782.] Would it not be of use for you and Brother Moore to change I am Yours affectionately.

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 Thomas Rutherford Source: The Letters of John Wesley (1781) Author: John Wesley --- [November 1781.] DEAR TOMMY, -- Write to Hugh Moore in my name, and tell him, ‘I desire he would change places with you for six weeks or two months.’ The being near her relations at the time of her lying in may be a means of saving your wife's life. I doubt not of Brother Moore’s willingness to oblige either you or me in a matter of such importance. Probably more persons will buy the History of the Church [His Concise Ecclesiastical History. See letter of June 8, 1780.] when they see it. Peace be multiplied upon you both! -- I am Your affectionate friend and brother.

To Joseph Benson () Date: LONDON, January 5, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR JOSEPH, -- It gives me pleasure to hear that you are not weary in well doing, but are diligent in advancing the cause of religion. There is one means of doing this in which it will be worth your while to take some pains; I mean in recommending the Magazines. If you say of them in every Society what you may say with truth, and say it with an air of earnestness, you will produce several new subscribers. -- I am, dear Joseph, Your affectionate friend and brother.

To John Bredin Date: LONDON, February 20, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- It was a good providence that none of your bones were broken. God gave His angels charge over you. So far the old murtherer could go, and no farther. ’Tis well if these headstrong Volunteers [See Journal, vi. 188.] do not soon get their own necks into an halter. The Southern Volunteers have absolutely refused to join them in any such measures. This is not my year for Ireland; but whether I shall go westward or northward, I have not yet determined. You say ‘Pray deliver the enclosed’; but you do not say to whom. I suppose you mean to Mr. Abraham. [John Abraham. See letters of May 8, 1781, and April 25, 1783 (to Charles Wesley).] -- I am Your affectionate friend and brother.

To Thomas Rutherford Source: The Letters of John Wesley (1782) Author: John Wesley --- [March 1782.] DEAR TOMMY, -- Write to Hugh Moore in my name and tell him, ‘I desire he would change places with you for six weeks or two months.’ The being near her relations at the time of her lying in may be a means of saving your wife's life. I doubt not of Bro. Moore’s willingness to oblige either you or me in a matter of such importance. Probably more persons will buy the History of the Church when they see it. Peace be multiplied upon you both! I am Your affectionate friend and brother.

To John Bredin Date: LIVERPOOL, April 10, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- I have a letter from Mrs. Davenport, informing me that Hugh Moore has offered marriage to Kitty Davenport without the consent of her parents. [Evidently Hugh Moore, preacher at Londonderry. See the letter of Aug. 4 to Bredin.] Pray write to him strongly upon the head, and show him the sinfulness of such a proceeding: reminding him withal that, if he married a person without the consent of her parents, he would thereby exclude himself out of the Methodist Connection. Let him remember the exemplary behavior of John Prickard on a like occasion. If he will seriously promise entirely to drop the affair, he may come to Coleraine as usual. If he will not, he must come thither no more. -- I am Your affectionate friend and brother.

To John Atlay Date: LIVERPOOL, April 13, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- By all means send what remains of the former edition of the Hymns before you send the new. You may likewise send to Sheffield an hundred of each of Mr. Galloway’s tracts. Let us shut the stable door, though the steed is stolen. As T. Olivers has the interest of five hundred pounds besides my allowance, I do not see how he can possibly be in want, unless there be a marvellous want of economy. However, be it as it may. I am at a point: I will give him forty pounds a year and no more. [See letters of April 4, 1782, and Aug. 15, 1789.] -- I am Your affectionate brother.

To Thomas Rutherford Date: LONDON, July 29, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR TOMMY, -- I doubt not but the work of God will revive in Dublin; for Brother Blair and you will not only preach the full Methodist doctrine, but enforce our discipline in every point and preach abroad at every opportunity. Pray tell Richard Calent I thank him for his letter. I have a letter likewise from George Pellet, of Eyre Court, and am glad to hear his daughter is so well married. Now I speak a word to you in your ear. Thomas Bethell [See letter of Oct. 19.] has been basely used. James Deaves is deeply prejudiced against him, and has prejudiced many others. Do all you can by little and little to remove that prejudice. He is a downright honest man, and ‘a troublesome man’ only to mongrel Methodists. I thank nobody for hindering his prayer-meeting, which was a direct affront to me. Give him the note which I have enclosed. -- I am, with love to Sister Rutherford, dear Tommy, Your affectionate friend and brother.

To Mrs. Nuttal Date: LONDON, July 31, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR SISTER, -- You judge right that preaching abroad [See letter of May 7.] is an admirable means of increasing the work of God, as many will then have an opportunity of learning the truth that otherwise would never have heard it. Rather let all who wish religion to flourish exhort and encourage them to it. You would do well during this fine season to make every opportunity of learning the good word, otherwise there will be a danger that your desire of being altogether a Christian should faint and die away. And, indeed, the staying always at home may gradually impair your bodily health, For exercise in the open air is absolutely necessary to this. Therefore on a very fine day, if you cannot go far, then you should walk half an hour or an hour in your garden. For the meantime let it be your great desire and care to exercise yourself unto godliness. Be a Christian indeed! Be alive to God; and you will give more and more satisfaction to Yours very affectionately.

To Francis Wolfe Date: LONDON. August 6, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- MY DEAR BROTHER, -- Necessity has no law. Till your strength is restored do all the good you can as a local preacher. According to my last regulations pray inform the preachers and Captain Williams my plan is this, -- Taunton, Thursday, Aug. 15; Exeter, Friday, Aug. 16; Plymouth, Monday, Aug. 19; St. Austell, Wednesday, Aug. 21; Helstone, Thursday, Aug. 22; Penzance, Friday and Saturday, Aug. 23 and 24; St. Just, Sunday, Aug. 25: and in the West, -- St. Ives, Thursday, Aug. 29; Redruth, Saturday, Aug. 31; St. Anne's, Redruth, Gwennap, Sept. 1. -- I am Your affectionate brother.

To Robert Hopkins Date: LONDON, August 13, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR ROBERT, -- I am very well satisfied with your letter. I could take your word in a greater matter than this. The whole seems to have arisen from a misapprehension of your words; so the matter is at an end. [He was now at Norwich, where there were special difficulties, and evidently some unhappy reports.] -- I am Your affectionate brother.

To Thomas Rutherford Date: LONDON, October 19, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR TOMMY, -- I allow you to give any books you please to any preacher to the value of forty shillings. I have hope for T. Bethell. Watch over him, and he will reward your labor. [See letter of July 29.] I think you have determined fight concerning Waterford and concerning Brother Christie. Send me the substance of the quarterly plans. Cannot you find an easier circuit for John Crook We cannot receive John McBurney. I like your prayer-meetings well. If you judge it right, let there be one on Thursday too. But I hope you do not discontinue morning preaching. There is something very awful in the sudden removal of that good man Richard Boardman. But what can be done to supply his place Cork is of very great importance. Can anything better be done (at least for the present) than to cut off your own right hand, to send Andrew Blair thither, and to keep John Mayly in Dublin -- I am, with kind love to Sister Rutherford, dear Tommy, Your affectionate friend and brother.

To the Commanding Officer in Lowestoft Date: LONDON, November 30, 1782. Source: The Letters of John Wesley (1782) Author: John Wesley --- SIR, -- I am informed by some of my friends in Lowestoft that they have been frequently disturbed at their public worship by some officers quartered in the town. Before I use any other method, I beg of you, sir, who can do it with a word, to prevent our being thus insulted any more. We are men; we are Englishmen: as such we have a natural and a legal right to liberty of conscience. -- I am, sir, Your obedient servant.

Will your Lordship permit me to add a word in my old-fashioned way I pray Him that has all power in heaven and earth to prosper all your endeavors for the public good; and am, my Lord, Your Lordship’s willing servant.

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 Matthiss Joyce Source: The Letters of John Wesley (1782) Author: John Wesley --- DEAR BROTHER, -- Not only Mr. Smith but several others gave a satisfactory account of you at the Conference. Mr. Watkinson [Richard Watkinson was the Assistant at Limerick, and Robert Blake his colleague. See letter of Dec. 31.] writes me word that, as Robert Blake has left him, he is in great want of help. I have no objections, if your wife is willing, for you to go upon trial to Limerick.

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 John Valton Date: LONDON, January 16, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTRER, -- Here are two questions: (1) Whether I have acted right I answer, No. I ought to have resolutely withstood all importunity. (2) Whether trustees [See letter of Dec. 3, 1782.] should place and displace preachers (This is the essential question.) I say No again; otherwise intolerable consequences will follow. -- I am Your affectionate friend and brother. Pray send my love to George Brown, and tell him I have his letter.

To Joseph Taylor Date: LONDON, February 25, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- DEAR JOSEPH, -- I make no doubt but you will be well able to collect enough in the circuit to enlarge the house at St. Ives. [See letters of Jan. 16 and Dec. 24 and Nov. 9, 1783.] And the sooner you begin the better. Only see that you have good workmen and a good plan! Remember, light enough and air enough; and do not make a bungling but a neat work. When I have fixed my plan, I will send you a copy of it. I set out for Bristol on Sunday evening. -- I am, dear Joseph, Your affectionate friend and brother. PS. -- Pray tell Capt. Rd. Williams [See letters of Dec. 30, 1778, to him.] that I have his letter, and will consider it.

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 Henry Brooke Source: The Letters of John Wesley (1783) Author: John Wesley --- WILLIAM STREET, [DUBLIN], April 21, 1783. DEAR HARRY, -- Your letter gave me pleasure, and pain too. It gave me pleasure because it was written in a mild and loving spirit; and it gave me pain because I found it had pained you, whom I so' tenderly love and esteem. But I shall do it no more: I sincerely thank you for your kind reproof; it is a precious balm -- and will, I trust, in the hands of the Great Physician, be a means of healing my sickness. I am so sensible of your real friendship herein that I cannot write without tears. The words you mention were too strong; they will no more fall from my mouth. My dear Harry, cease not to pray for Your obliged and affectionate brother.

To Peter Garforth Date: BRISTOL, August 9, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BROTHER, -- I have borrowed the hand of a friend, not being able to write myself. You have great reason to praise God for the late remarkable instance of His goodness, which you mention. It really seems had it not been for the mighty power of prayer the boy would have been blind all his life, the more reason you have entirely to dedicate both him and yourself to His service. This is manifestly the sign of a gracious dispensation, and I trust it will be answered thereby. Watch and pray, and you will no more enter into temptation.-- I am Your affectionate brother.

To Elizabeth Padbury Date: LONDON, October 29, 1783. Source: The Letters of John Wesley (1783) Author: John Wesley --- MY DEAR BETSY, -- I love to see anything that comes from you, although it be upon a melancholy occasion. Nothing can be done in the Court of King's Bench till the latter end of next week at the soonest, and till then I am trying all milder means which may possibly avail. If nothing can be done this way, we can but fight at Sharp’s. But prayer and fasting are of excellent uses; for if God be for us, who can be against us Probably I may visit you this winter. -- I always am, dear Betsy, Yours most affectionately.

To his Nephew Charles Wesley Source: The Letters of John Wesley (1784) Author: John Wesley --- DUNDEE, May. 12, 1784. DEAR CHARLES, - I doubt not but both Sarah and you are in trouble because Samuel has 'changed his religion.' Nay, he has changed his opinions and mode of worship. But that is not religion; it is quite another thing. 'Has he, then,' you may ask, 'sustained no loss by the change' Yes, unspeakable loss; because his new opinion and mode of worship are so unfavorable to religion that they make it, if not impossible to one that once knew better, yet extremely difficult.

To Francis Wrigley Date: SCARBOROUGH, June 20, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR FRANCIS, - You did right with regard to Captain Colmer [Wrigley was at Bradford (Wilts). 'Brother Colmet' is mentioned on July 28, 1783 (Journal, vi. 437d).]; but you should likewise apply, if it can be done, to all his employers. I think he will soon find he has missed his mark. I advise you to write to Mr. Shipman and ask whether he did give or offer [money] for Risgwy. I hope it is a slander. Pray inform the minister of St..... I have tried that point in Westminster; and if he requires it of me, I will try it again. If the preaching-places can be [supplied] during his absence, James Thom [Thom was in Cornwall East, to which Wrigley is appointed next Conference. Probably he had already gone there, and both of them wished to attend Conference in July in Leeds.] may come with you to the Conference. I am afraid that kind of rupt[ure under] which Mary Hooker labors will [admit] of no natural remedy. - I am, dear Francis, Your affectionate friend and brother.

To Arthur Keene Date: BRIDLINGTON, June 21, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHR,"I agree with you in hoping that Brother Blair's labors will be productive of a blessing to many in Dublin; the rather because he not only preaches but also lives the gospel. And wherever a man's life confirms his doctrine God will confirm the word of His messenger. It gives me pleasure to hear that the school succeeds well. It is an excellent institution. I am very glad that Richard Condy's brother has come over to assist him. [See letter of March 3 to Keene.] I hope Brother Condy continues to go out on Sunday noon to the little towns round Dublin. We try all the little towns round London, and have Societies in most of them. What a shame it is that we should so long have neglected the little towns round Dublin, and that we have not a Society within ten miles of it During the present state of Mr. Pawson's health he would be of little service at Dublin. You want lively, zealous, active preachers. And, to tell you a melancholy truth, few of our elder preachers are of this character. You must look for zeal and activity among the young preachers. I am greatly scandalized at this, that a preacher fifty years old is commonly but half a preacher. I wonder that every preacher does not use Bishop Stratford's prayer, [Nicholas Stratford (1633-1707), Bishop of Chester 1689.] 'Lord, let me not live to be useless.' A gradual work of grace constantly precedes the instantaneous work both of justification and sanctification. But the work itself (of sanctification as well as justification) is undoubtedly instantaneous. As after a gradual conviction of the guilt and power of sin you was justified in a moment, so after a gradually increasing conviction of inbred sin you will be sanctified in a moment. And who knows how soon Why not now May the whole blessing of the gospel be on you and Sister Keene! - I am, dear Arthur, Your affectionate brother.

To Robert Jones, of Fenmen Castle Date: CARDIFF, August 27, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR SIR, - If you go abroad, I would by no means advise you to go to France. That is no place to save expense; but it is the only place to make your sons coxcombs and your daughters coquettes. I cannot but think there is no country in Europe which would answer your design so well as Holland; and no place in Holland so well as Utrecht. It is within a day's journey of Helvoetsluys, whence you go directly by the packet for England. It is an healthful and a pleasant city, and less expensive than almost any city in France. You may have more or less company as you please. There are schools for your children; and if you should choose it, an university for your sons: and I could recommend you to some valuable acquaintance. I speak freely, because I have your interest at heart. Think of it, and send your thoughts to, dear sir, Your affectionate servant.

To Christopher Hopper Date: BRISTOL, August 31, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- MY DEAR BROTHER, - It was your part to write to me of the behavior of William Eels, particularly at Warrington, without waiting till I heard of it from so many other persons. Seeing I find I cannot overcome him by love, I am at length constrained to let him drop. Pray inform him he is no longer in the number of our itinerant preachers. I shall to-day send another preacher to supply his place in the Bolton Circuit. I have done all I could to save him; but it is. in vain; so I must at length give him up. - I am Your affectionate brother and friend.

To Robert Blake () Date: LONDON, December 24, 1784. Source: The Letters of John Wesley (1784) Author: John Wesley --- DEAR ROBERT, - You have reason to praise God, who has once more lifted up your head above the enemies of your soul. You never need be overcome again by the sin which did so easily beset you. Watch and pray, and you will no more enter into temptation. You may show this to Mr. Myles, and he will give you a guinea on my account. - I am Your affectionate brother.

To Dean D-- Source: The Letters of John Wesley (1785) Author: John Wesley --- [1785.] REVEREND SIR, - When Dr. Bentley published his Greek Testament, one remarked, 'Pity but he would publish the Old; then we should have two New Testaments! [Dr. Richard Bentley, the great classical scholar, issued in 1720 proposals for a new edition of the New Testament in Greek with the Latin Version of Jerome.] It is done. Those who receive Mr. Hutchinson's emendations certainly have two New Testaments! But I stumble at the threshold. Can we believe that God left His whole Church so ignorant of the Scripture till yesterday And if He was pleased to reveal the sense of it' now, to whom may we suppose He would reveal it 'All Scripture,' says Kempis, 'must be understood by the same Spirit whereby it was written.' [Robert Spearman, a pupil of John Hutchinson, published An Enquiry after, Philosophy and Theology in 1755. For William Jones's Catholic Doctrine of the Trinity, see letter of April 17, 1776.] And a greater than he says, 'Them that are meek will He guide in judgment, and them that are gentle will He learn His way.' But was Mr. Hutchinson eminently meek and gentle However, in order to learn all I could from his Works, after first consulting them, I carefully read over Mr. Spearman, [Book I, chap. v.] Mr. Jones's ingenious book, and the Glasgow [Edinburgh] Abridgement. I read the last with Mr. Thomas Walsh, the best Hebraean I ever knew. I never asked him the meaning of an Hebrew word but he would immediately tell me how often it occurred in the Bible and what it meant in each place! We then both observed that Mr. Hutchinson's whole scheme is built upon etymologies; the most uncertain foundation in the world, and the least to be depended upon. We observed, secondly, that if the points be allowed, all his building sinks at once; and, thirdly, that, setting them aside, many of his etymologies are forced and unnatural. He frequently, to find the etymology of one word, squeezes two radices together; a liberty never to be taken where a word may fairly be derived from a single radix.

To Mrs. Johnson Date: LONDON, January 16, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR SISTER, - I nothing doubt but the death of that young man will be a means of life to many souls. How admirably was it timed! Just when Brother Johnson and you were returning to Lisburn - here was a divine preparation for your coming, and work ready prepared for you. I hope my poor dear Harriet will run away from us no more. She was unspeakably happy when she was young; but she may be happier now than ever she was. I am in hopes you now will have full employment. But you need not confine yourself altogether to Lisburn; you are a debtor also to our sisters in the neighboring Societies. Go on and prosper! - I am, my dear sister, Your affectionate brother.

To Captain Richard Williams Date: LONDON, February 15, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR BROTHER, - I am exceeding glad at your going to Plymouth Dock. [He had moved from Poldice, near Truro. See letter of Dec. 10, 1783.] I am persuaded that God has sent you. And I should not wonder if you find a greater blessing upon your labors than ever you found before. I pray stay there as long as you can; and send a particular account of what occurs there to, dear Richard, Your affectionate brother.

I abhor the thought of our master's keeping an evening school. It would swallow up the time he ought to have for his own improvement. Give him enough to live comfortably upon without this drudgery. Feb. 20. - Pray tell Mr. Rogers I hope to see him before the middle of April and to visit the classes. I am glad he has written to Mr. Fox; but I have told you my mind about the salary.

To Joseph Taylor Date: LIVBRPOOL, April 7, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR JOSEPH, - I do not see that I can in conscience employ Brother Thomas [Taylor was the Assistant at Gloucester, with Barnabas Thomas as his colleague. Thomas went to Oxfordshire next Conference. See letter of March 25.] as a traveling preacher. Do not you know what I have often said I would not employ an apostle as such if he could not preach in the morning. And this he cannot do. Neither is he able, if he was willing, regularly to keep a circuit. Be faithful to God and the people, and your own soul! And keep an active, zealous man, Mr. McGeary, [See letters of Feb. 25, 1785 (heading to John Stretton), and Feb. 20, 1787.] while you have him. Else there is want of a preacher in the Canterbury Circuit. I thank you for the account of Brother Tregellas ['Some Account of the Death of Mr. John Tregellas, of St. Agnes, in Cornwall,' who died on April 28, 1784, at the age of twenty-one, appeared in the Arminian Magazine, 1786, pp. 149-50, signed 'Joseph Taylor, Gretton, April 2, 1785.']; and am, dear Joseph, Your affectionate friend and brother.

To Zachariah Yewdall Date: WHITEHAVEN. May 26, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR ZACHARY, - You should always write to me without reserve. I observe nothing much amiss in your behavior. Truth and love you may hold fast, and courtesy will increase insensibly. Godfathers promise only that they will see that a child be taught, as soon as he is able to learn, what he ought to do in order to his soul's health. And this it is certain they may perform. You did not read that little tract [Serious Thoughts concerning Godfathers and Godmothers, 1752. See Works, x. 5o6-9; Green's Bibliography, No. 157.] with sufficient care; otherwise you could not but have seen this. I commend you for being exceedingly wary with respect to marriage. [See letter of Nov. 11.] St. Paul's direction is full and clear: 'If thou mayest be free, use it rather'; 'Art thou loosed from a wife' 'Seek not a wife.' Two of our small tracts you should read with much prayer: Thoughts on a Single Life and A Word to Whom it may Concern. You need not be backward to write when you have opportunity. There is no fear of my thinking your letters troublesome. - I am, Your affectionate brother. Mr. Zach. Yewdart, At Mr. Colley's, In Cardiff, South Wales.

To Zachariah Yewdull Date: NEAR DUBLIN, June 22, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR ZACHARY, - Let him not be afraid; I will take care that not one word of that affair shall be mentioned at the Conference. Let him come up thither in the name of God, and it will be a blessing to him. Let Brother Foster likewise come that he may have the advice of Dr. Whitehead. I shall have no objection, unless some particular objection arise, to your going to Sunderland. I think you will do well to bring Brother Adamson with you to the Conference. You will both be acceptable to, dear Zachary, Your affectionate brother.

To Thomas Wride Date: DUBLIN, July 8, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - I wonder at nothing in poor Nicholas, but I wonder much at James .Kershaw. Unless our preachers had already left their preaching-house, surely he would not have let it to any others! I love John Fenwick well; but I know he was a faulty man that once or twice. However, if there be no fresh matter of complaint, what is past shall go for nothing. I desire you to come to the Conference. A Conference while I live is 'The preachers whom I invite to confer with me.' Many years ago one informed me at London, ' The stewards have discovered they are not your stewards, but the people's, and are to direct, not be directed by you.' The next Sunday I let them drop, and named seven other stewards. No contentious persons shall for the future meet in any Conference. [The Deed of Declaration had disturbed some of the preachers. See letter of July 17.] They may dispute elsewhere if they please. - I am, dear Tommy, Yours affectionately. I never said a word of publishing that account.

To Alexander Knox Date: DUBLIN, July 10, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR ALLECK, - ...What I advise you to is this: every fair day walk to, if not round, the churchyard. When you are a little hardened by this, you may venture at a convenient opportunity (suppose on a Sunday morning) to attend the public worship. [See letter of June 8.] Till you do I cannot say you are in God's way, and therefore I am not sure you will find His blessing.... Peace be with all your spirits! We axe to sail to-night. My dear Alleck, adieu!

To Arthur Keene Date: LONDON, July 16, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR ARTHUR, - I forgot to show you a letter from Mr. Beardmore which I received when I was in Dublin, wherein he says, 'I wrote a letter in January 1783 to Mr. Deaves, [2 James Deaves had been a preacher, and was now settled in Dublin. He removed to Wexford in Sept. 1784. Wesley was his guest at Waterford in 1785. See Crook-shank's Methodism in Ireland, i. 313, 391, and letter of June I6, 1772, to Mrs. Bennis.] to whose son-in-law, Mr. Featherstone, I sent power to recover a debt of upwards of 119lb. from Mr. Neill, now of Ballinasloe, who is well able to pay it.' Has Mr. Featherstone received that power And what has he done in consequence thereof I wish you would ask him and send me word directly, that Mr. B. may know how to proceed. And pray send me word how my poor Amelia does [See letter of July 31.] I have been much troubled concerning her. She appeared so much affected on Sunday evening when I took my leave, that I was afraid lest it should bring back her fever. Sister Blair [Andrew Blair moved from Dublin to Birmingham.] bore her journey admirably well. She is most comfortably situated at Chester; and all our sisters cleave to her as if they had known her seven years, just as they would to my Bella Keene [Isabella (Mrs. Keene).] if they had her among them. Don't think you have all the love in Ireland. We have a little in England too. For God is here! To Him I tenderly commend you and yours, and am, dear Arthur, Ever yours.

To Arthur Keene Date: LONDON, July 31, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR ARTHUR, - Yours of the 23rd instant gave me great satisfaction. I am glad that Mr. Featherstone has wrote to Mr. Beardmore, [See letter of July 16.] who will easily concur in his judgment that it is very imprudent to sue a man for what he is not able to pay. I suppose it was some ill-minded man who informed Mr. Beardmore that Mr. Neill was in so flourishing circumstances; which was not likely to be the case while he was only a common clerk to a person in business. And it showed great honesty and generosity in Mr. Featherstone to give so impartial advice. I hope he is diligently engaged in the little affair you entrusted him with in respect of Sister Jaques's legacy. If that be pressed in earnest, it may turn out well; otherwise it will drop into nothing. I must charge you with another little business. At the Conference it was judged proper that the married preacher should live in our preaching-house at Athlone. But our brother William Rayner writes me word 'He has convinced Brother Joyce [Matthias Joyce was a Papist in early life. He was remarkably loving, and his memory was precious to all who knew him; he was now Assistant at Athlone, and died in 1814. Walter Griffith, who had been appointed to Waterford at the Irish Conference in July, was by Wesley's wish moved to Athlone. See Arminian Mug. 1786, p. 132; Crookshank's Methodism in Ireland, i. 404.] that it cannot be.' Be so kind as to write a line to Brother Joyce and inquire how this matter stands; and desire him to tell Brother Rayner at the same time that I thank him for his letter.

To John Valton Date: BRISTOL, September 5, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- MY DEAR BROTHER, - Neither Sister Brisco nor her husband ever made application to me for money. Now and then I have given her a guinea; but, I think, never more at a time. We could not regularly give her any more for her child; but I would have given her five pounds at a word speaking. Now she must take some trouble to get it. [Thomas Brisco was stationed at Thirsk, and was evidently in financial straits.] Our preachers (I mean many of them) are unable as yet to judge and undervalue each other. Henry Foster is a weak man, but by no means a weak preacher. This was never objected to him before in any circuit where I have followed him. He is a sound, judicious man and one of deep piety. I am thinking that her best way is, if any one will give T. Brisco five guineas, I will repay it. Consider, a person that was very happy and good is now less happy than he was. Then he thinks, 'I should be happier if I was married.' Is not this feeling Love's all-sufficient sea to raise With drops of creature happiness [Poetical Works, i. 132.] I am Your affectionate friend and brother.

To his Brother Charles Date: BATH, September 13, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR BROTHER, - I see no use of you and me disputing together; for neither of us is likely to convince the other. You say I separate from the Church; I say I do not. Then let it stand. Your verse is a sad truth. I see fifty times more of England than you do, and I find few exceptions to it. I believe Dr. Coke is as free from ambition as from covetousness. He has done nothing rashly that I know; but he has spoken rashly, which he retracted the moment I spoke to him of it. To publish as his present thoughts what he had before retracted was not fair play. He is now such a right hand to me as Thomas Walsh was. If you will not or cannot help me yourself, do not hinder those that can and will. I must and will save as many souls as I can while I live without being careful about what may possibly be when I die. I pray do not confound the intellects of the people in London. You may thereby a little weaken my hands, but you will greatly weaken your own. - I am Your affectionate Brother. [The following answer, sent by Charles on the 19th, is given at the foot of his brother's letter:] DEAR BROTHER, - I did not say, You separate from the Church; but I did say, If I could prove it, I would not. That 'sad truth' is not a new truth. You saw it when you expressed in your Reasons such tenderness of love for the unconverted clergy. Of the second T. Walsh we had better talk than write. How 'confound their intellects' How 'weaken your hands' I know nothing which I do to prevent the possible separation but pray. God forbid I should sin against Him by ceasing to pray for the Church of England and for you while any breath remains in me. - I am Your affectionate Brother.

To Robert Cart Brackenbury Date: BRISTOL, September 24, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR SIR, - It is well that the Lord sitteth above the water-floods and remaineth a King for ever. It is no wonder that Satan should fight for his own kingdom when such inroads are made upon it. But Beyond his chain he cannot go; Our Jesus shall stir up His power And soon avenge us of our foe. After we have observed a day of fasting and prayer, I have known the most violent commotions quelled at once. But doubtless all probable means are to be used. One in particular it might be worth while to attempt - namely, to soften the spirit of that angry magistrate. [See letter of Nov. 24.] God has the hearts of all men in His hand; and if the heart of that warrior was once turned, then those who have hitherto been encouraged by him would vanish away like smoke. It is not improbable but your answer to that scandalous libel may be one means of abeting his prejudice. - I am, dear sir, Your very affectionate friend and brother.

To William Robarts Date: LONDON, November 8, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR BILLY, - Yesterday I read your tract, which I thoroughly approve of, but I dare not depend on my own single judgment. I will desire someone that has more judgment to read and consider it, and then send you word what I think is best to be done. But I apprehend that debt will never be paid, because the numerous villains who gain by its continuance will never consent to the abolishing of it. I should apprehend your best way would be to sell the estate which you purchased some years ago. What if you sold it for only half the value It seems this would be better than to remain in such perplexities. [See letters of Aug. 16, 1783, and Dec. 6, 1785, to him.] - I am, dear Billy, Your affectionate brother.

My best service attends Mr. L----, who I hope will be holier and happier by means of his late union. He certainly will if Mrs. L---- and he provoke one another to love and to good works. I do not despair of having the pleasure to wait on them at the Devizes. My best wishes wait likewise on Miss S----. I hope you two are one. Indeed, I am, my dear Miss Cooke, Yours in tender affection.

To Thomas Wride Date: LONDON, December 14, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR TOMMY, - Have patience with the young men, and they will mend upon your hands. But remember! soft and fair goes far. For twenty years and upwards we had good morning congregations at Norwich; but they might begin at six till Lady Day. I desire Brother Byron [See W.H.S. i. 140-5; and previous letter.] to try what he can do: better days will come. I pray let that doggerel hymn be no more sung in our chapel. [See letter of Oct. 8.] If they do not soon come to their senses at Norwich, I will remove you to Colchester Be mild! Be serious! - I am, dear Tommy, Your affectionate friend and brother.

To Joseph Taylor Date: LONDON, December 29, 1785. Source: The Letters of John Wesley (1785) Author: John Wesley --- DEAR JOSEPH, - I advise you: (1) Till March do not preach more than twice a day. (2) Never preach above three-quarters of an hour. (3) Never strain your voice. (4) For a month (at least) drink no tea: I commend you if you take to it no more. The wind is not an original disease, but a symptom of nervous weakness. (5) Warm lemonade cures any complaint in the bowels. (6) If you have a bathing-vessel, put a gallon of boiling water into the cold water. Then you might bathe thrice a week. And send me word next month how you are. - I am, dear Joseph, Your affectionate friend and brother.

To Adam Clarke Date: LONDON, February 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - I like the extract from Mr. Bridaine's Sermon well. Probably it may have a place in the Magazine. It is well you have broken into Stonhouse. Now enlarge your borders while I am with you. Probably you will have rougher weather when I am gone. You may come to the Conference. You and your fellow laborers should spend some time in consulting together how you may enlarge your borders. This mild weather is almost as good as summer; I preached abroad last Monday. Oh let us snatch every means of redeeming the time! Eternity is at hand! - I am, dear Adam, Your affectionate brother. In a few days I shall set out for Bristol.

To Elizabeth Ritchis Date: LONDON, February 24, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BETSY,-It is doubtless the will of the Lord we should be guided by our reason so far as it can go. But in many cases it gives us very little light and in others none at all. In all cases it cannot guide us right but in subordination to the unction of the Holy One. So that in all our ways we are to acknowledge Him, and He will direct our paths. I do not remember to have heard or read anything like my own experience. Almost ever since I can remember I have been led in a peculiar way. I go on in an even line, being very little raised at one time or depressed at another. Count Zinzendorf observes there are three different ways wherein it pleases God to lead His people: some are guided almost in every instance by apposite texts of Scripture; others see a clear and plain reason for everything they are to do; and yet others are led not so much by Scripture or reason as by particular impressions. I am very rarely led by impressions, but generally by reason and by Scripture. I see abundantly more than I feel. I want to feel more love and zeal for God. My very dear friend, adieu!

To William Sagar Date: BRISTOL, February 25, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - I expect to be at Manchester on Wednesday, April 5; at Chester, Monday, 10th; at Liverpool, Wednesday, 12th; at Warrington, Saturday, 15th; at Preston, Monday, 17th; at Blackburn, Tuesday, 18th; Wednesday, 19th, at Padiham; Burnley, 12 [o'clock], Colne 6 [o'clock]: so as to lodge with you on Thursday, 2oth. I am to be in the evening at Keighley. I am obliged to make haste. [See letter of Feb. 22 to Mrs. Moon.] Concerning building and other matters, I hope we shall have time to talk when we meet. [ Sager was the principal means in building the chapel at Burnley. See letter of March 12, 1780.] - I am Your affectionate brother. If you know how to mend my plan, send me word Manchester.

It is a bad dog that is not worth whistling for. In the times I have been at Bedford, Mr. Barham [Charles Wesley mentions Mr. Barham in a letter to his son Charles from Bristol in 1782. See his Journal, ii. 273.] never owned me, much less invited me to his house. I do not know him if I meet him. Perhaps he loves me - at a distance. Peace be with you and yours! Pray tell Brother Horton and Kemp [Richard Kemp, one of the original trustees of City Road Chapel, had a large business as a framework-knitter in Whitecross Street. He died on Sept. 4, 1787, aged sixty-six. See Stevenson's City Road Chapel, p. 530.] I have had two letters from Mrs. Holmes (Mr. Holmes's widow) informing me that John Price has been for some time quite sober and very diligent in attending the school. In consequence of which she pleads hard for payment of his salary. My route is: Monday, 8, Thirsk; Wednesday, 10, Barnard Castle; Saturday, 13, and Wednesday, 17, Edinburgh; and Wednesday, 31, Tuesday, 23, Aberdeen. Adieu.

We are members of the Church of England, we are no particular sect or party, we are friends to all, we quarrel with none for their opinions or mode of worship, we love those of the Church wherein we were brought up, but we impose them upon none; in some unessential circumstances we vary a little from the usual modes of worship, and we have several little prudential helps peculiar to ourselves; but still we do not, will not, dare not separate from the Church till we see other reasons than we have seen yet. Till then I say with St. Austin (only taking the word 'Heretic' in the scriptural sense, which has nothing to do with opinions), Errare possum, hreticus esse nolo.-I am, dear Harry, Yours very affectionately.

To Samuel Bradburn Date: CROWLE, June 20, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR SAMMY, - As soon as I saw you and Sophy Cooke together at Gloucester it came into my mind at once, There is a wife for Bradburn (though I did not tell anybody). [See next letter.] I was therefore nothing surprised the other day when I received hers and your letters, and I am inclined to think London will be the best place both for you and her. It will be safer for you to visit Gloucester now and then than it would be to reside there. As to your children, two of them may be kept abroad, as they are now; and I imagine that, as our family is not very large, Sophy would very well supply the place of an housekeeper. But this should be a time of much prayer to you both. - I am, dear Sammy, Your affectionate friend and brother.

To Adam Clarke Date: SHEFFIELD, July 2, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR ADAM, - I really know not what to say. Many desire that you should be in Bradford Circuit next year; but I imagined it was your own desire, which, therefore, I intended to comply with. But if you think you could do more good in another place you may be in another. I commend you for staying in the Dock during the Conference. [That is, in his circuit at Plymouth Dock. John King was his colleague. Clarke was appointed to Jersey at Conference. He was in love with Mary Cooke, of Trowbridge. See letters of Sept. 14, 1785, and May 17, 1787.] Brother King may either come or stay with you, as you shah agree. Be much in prayer, and God will direct you right. - I am, dear Adam, Yours affectionately.

To Sarah M'Kim Date: BRISTOI., July 21, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR SISTER, - You do well to write. I am well pleased to hear you do not let go the blessing which God has given you. See that you hold fast the beginning of your confidence steadfast unto the end. And you know there are still greater blessings behind I There is no end of His goodness. If any of our brethren in Sligo ['I presume it was to Sarah M'Kim, of Sligo' (C. H. Crookshank).] will give you a guinea, he may receive it again of Mr. Rogers in Dublin. - I am, dear Sally, Yours affectionately.

To Samuel Bradburn Date: HARWICH, August 8, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR SAMMY, - I beg there may be no preaching at Deptford in church hours before my return. What need of any innovation there The case does not fall under any of those four that were allowed at the Conference. And pray give an hint to Benj. Rhodes. I do not take it kindly that he should run his head against me. I fear he has underhand abetted the malcontents there. If he loves me, he should bid them 'know when they are well.' We expect to sail in a few hours. [See letter of July 7.] - I am, with kind love to Sophy, dear Sammy, Your affectionate friend and brother.

To Mrs. Fletcher Date: LONDON, September 6, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY VERY DEAR SISTER AND FRIEND, - Excuse me if write just as I feel. I have not of a long season felt so tender an affection for you as I have done in reading your last. If love you much for the care you have taken of my dear Miss Ritchie. If she is worse, send me word to Bristol, where I hope to be on Monday. I would travel day and night to see her before she is called home. But as God has already heard the prayer, I trust He will permit her to stay a little longer with us. If the vomiting returns, apply half a slit onion warmed to the pit of her stomach. The children of traveling preachers only are sent to Kingswood School. David Evans has had uncommon help. I gave him five-and-twenty pounds at once. Peace be with your spirit! - I am, my dear Sister, Yours most affectionately. Tuesday afternoon. I have just received your last, and am glad to hear that my dear sister Ritchie is not worse. My dear friend, Adieu.

To William Simpson Date: LONDON, November 23, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- DEAR BILLY,-YOU have taken in this intricate affair the very best method that could be taken. When you have to do with those stubborn spirits, it is absolutely necessary either to mend them or to end them; and ten persons of a quiet temper are better than thirty contentious ones. [The contentions were at Knaresborough. See letter of Nov. 11 to him.] Undoubtedly some of the eloquent men will be sending me heavy complaints. It is well, therefore, that you spoke first. - I am, dear Billy, Your affectionate friend and brother.

To William Black Date: LONDON, November 26, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - It is indeed a matter of joy that our Lord is still carrying on His work throughout Great Britain and Ireland. In the time of Dr. Jonathan Edwards there were several gracious showers in New England, but there were large intermissions between one and another; whereas with us there has been no intermission at all for seven-and-forty years, but the work of God has been continually increasing. The same thing I am in hopes you will now see in America likewise. [Black wrote from Halifax on Aug. 7 giving a pleasing account of the work. See Richey's Memoir, pp. 156-8.] See that you expect it, and that you seek it in His appointed ways - namely, with fasting and unintermitted prayer. And take care that you be not at all discouraged, though you should not always have an immediate answer. You know His manner and His times are best. Therefore pray always! Pray, and faint not. I commend you all to our Great Shepherd; and am Your affectionate brother.

To Thomas Hall Source: The Letters of John Wesley (1786) Author: John Wesley --- LONDON, Dec,mber 22, 1785. This is to certify whom it may concern that I give my full and free consent to the sale of our old preaching-house in Bury, Lancashire. Witness my hand, Mr. Thomas Hall, junr., Bury, Lancashire. Pray deliver this with speed.

To John Valton Date: LONDON, December 22, 1786. Source: The Letters of John Wesley (1786) Author: John Wesley --- MY DEAR BROTHER, - When I was quite worn down, it pleased God to make my marriage a means of restoring my health and strength. I trust yours will have the same effect upon you; though not by natural but divine efficacy. But this cannot be, unless you intermit preaching. I therefore positively require you, for a month from the date of this, not to preach more than twice in a week; and if you preach less, I will not blame you. But you should at all hazards ride an hour every day, only wrapping yourself up very close. Take care not to lodge in too close a room and not to draw your curtains. For Medicine I should chiefly recommend stewed prunes, and either beef tea or a small cup of fresh churned buttermilk four times a day. Let my dear friend Sister Valton take note of this. As we are just entering upon the affairs of the poor at London, I want to know what has been done at Bristol. A particular account of the steps which have been taken there may both animate and instruct our friends here. That grace and peace may be multiplied upon you both is the prayer of Your affectionate friend and brother. I will speak to Dr. Whitehead. It is amazing that we cannot find in the three kingdoms a fit master for Kingswood School! Talk largely with Michael Griffith, then pray with him and for him; and God will give him gifts. [See letter of Oct. 29 to Valton.] Peace be with your spirits! Adieu! We have great reason to rejoice at the prosperity of the work of God in Bristol. And I hope you have also reason to rejoice for your union with an Israelite indeed. [Valton had married Mrs. Judith Purnell. See letter of Sept. 5, 1785.] Pray do as much as you can, and don't attempt to do more, or you will very soon do nothing.

To Henry Moore Date: BRISTOL, September 30, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- DEAR HENRY, -- I know you are a man of feeling. You can sympathize with the afflicted. Therefore I employ you in a labor of love. Dear John Bull [See letter of July 1, 1789.] is now in the Marshalsea Prison. How far he was formerly to blame is not now the question. But what can be done for him now for one who through a course of many years deserved well of the Methodists We cannot deliver him from his confinement. That is too hard for us. But possibly something might be done to make it a little easier to him. I desire you would go and talk with him. You will find acceptable words. Tell him I desired you to call upon him in consequence of his letter, and try to make him sensible of the hand of God in all this. Now especially he stands in need of such a friend. -- I am, dear Henry, with kind love to Nancy, Your affectionate friend and brother. Pray give him a guinea on my account, and another whenever you see proper.

To Mrs. Rogers Date: LONDON, October 12, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR HETTY, -- I do not doubt but your calling at Dublin would be in an acceptable time, especially as Rowland Hill was there. Jemmy Rogers did exceedingly well in advising our people to go to their own church. [Rogers had moved from Dublin to Cork. They spent a week in Dublin on their return from the Manchester Conference.] After we left you at Manchester we pushed on and in all haste set out for the Isle of Jersey. But a storm drove us into Yarmouth, in the Isle of Wight. There Dr. Coke and I preached in the market-place by turns two evenings and two mornings. A second storm drove us to the Isle of Purbeck,. just where the Indiaman was lost. There I had an opportunity of preaching to a little Society, which I had not seen for thirteen years. We hoped to reach Guernsey the next evening, but could get no further than the Isle of Alderney. I preached on the beach in the morning, and the next afternoon came safe to Guernsey. Here is an open door: high and low, rich and poor receive the word gladly; so that I could not regret being detained by contrary winds several days longer than we intended. The same thing befell us in the Isle of Jersey, where also there was an open door, even the Governor and the chief of the people being quite civil and friendly. Jane Bisson [See letter of Aug. 4.] I saw every day. She is nineteen years old, about the size of Miss Ritchie, and has a peculiar mixture of seriousness, sprightliness, and sweetness, both in her looks and behavior. Wherever we were she was the servant of all. I think she exceeds Madame Guyon in deep communion with God. I hope you will see a revival in Cork also. See that you take particular care of the tender lambs, not forgetting poor Patty Laffan. Peace be with all your spirits! -- I am, with kind love to James Rogers, my dear Hetty, Yours most affectionately.

To Alexander Mather () Date: LONDON, October 19, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- You did well in sending Benjamin Light into Epworth Circuit. Pray send Michael where you judge proper. You gave exactly right advice to Brother Greenwood, and, as I can absolutely confide in you, with Brother Pawson, Thompson, Allen, and Goodwin to assist you, what you shall agree with the trustees of Dewsbury I shall make no difficulty to. But remember that this is a leading case; and whatever concessions we make here, we must make to all other trustees that shall require them. I pray consider too what Brother Thompson says to me concerning his circuit; and if you think it reasonable that those places should be given back, let them be given back. -- I am Your affectionate friend and brother. I think the contentious spirit in Birstall and Dewsbury Circuits is what has hindered the work of God there.

To Adam Clarke Date: LONDON, November 21, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- My DEAR BROTHER, -- I answer Mr. De Jersey and you together. I am unwilling to discourage you in anything. But I really think it would be the most Christian and the most prudent way to conclude this matter amicably. I should advise you not to force the course of the river, but to let the Valle parish alone. Shake off the dust of your feet against them, and go where you are welcome. The main point seems to be to remove the prejudice of the Batlift. If possible, this should be done by fair means. Law is the last and the worst means, though it is sometimes necessary. But I should expect far more from prayer. I will order Mr. Atlay to-day to send the books. Peace be with your spirits ! -- I am, dear Adam, Your affectionate friend and brother.

To Alexander Suter Date: LONDON, November 24, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- My DEAR BROTHER, -- It was an idle thing to send cassocks into Scotland, where the ministers do not use them. But a cassock may be easily made into a gown only adding to it a yard or two of stuff. As we have not yet made a precedent of any one that was not ordained administering baptism, it is better to go slow and sure. Our Sunday schools at Bolton contain upward of eight hundred children, and are all taught by our own brethren without pay. I love Sunday schools much. They have done abundance of good. I will give you Instructions and Tokens for Children. We are just now printing a large edition. O be zealous for God! -- I am Your affectionate friend and brother.

To Zachariah Yewdull Date: LONDON, December 27, 1787. Source: The Letters of John Wesley (1787) Author: John Wesley --- MY DEAR BROTHER, -- You are in the right. You can have nothing at all to do with the chapel upon those terms. [Yewdull was at Musselburgh. See letter of Nov. 1.] Nay, a dovecote above it would be an insufferable nuisance, as it would fill the whole place with fleas. ‘What is to be done then’ Why, continue instant in prayer, and God will show what you are to do. But he that believeth doth not make haste. I cannot advise you to set about building an house unless you could find one or two responsible men who would engage themselves to finish the building in such a manner for an hundred and fifty pounds. Otherwise I think you would be more bold than wise. -- I am, with kind love to Mrs. Yewdull, Your affectionate brother.

To William Simpson Date: LONDON, January 18, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR BILLY, -- You did exceeding well to enlarge the number of prayer-meetings and to fix them in various parts of those [places]. I do not know that any means of grace whatever has been more owned of God than this. It is not now but at the time of Conference that children are received into Kingswood School. I am glad Sister Moon [Mrs. Emma Moon, his old correspondent at Yarm, where Simpson was Assistant. See letter of Nov. 5, 1762; and for Mrs. Middleton, Feb. 22, 1786.] has not forgotten me. I hope Sister Middleton too thinks of me sometimes. You are welcome to the four volumes of Sermons.--I am, with kind love to Sister Simpson, dear Billy, Your affectionate friend and brother.

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 his Niece Sarah Wesley Date: WORCESTER, March 20, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SALLY, -- Mr. Whitefield had for a considerable time thrown up all the food he took. I advised him to slit a large onion across the grain and bind it warm on the pit of his stomach. He vomited no more. Pray apply this to my brother's stomach the next time he eats. One in Yorkshire, who was dying for want of food, as she threw up all she took, was saved by the following means: Boil crusts of white bread to the consistence of a jelly; add a few drops of lemon juice and a little loaf sugar; take a spoonful once or twice an hour. By all means let him try this. If neither of these avail (which I think will not be the case), remember the lady at Paris who lived several weeks without swallowing a grain by applying thin slices of beef to the stomach. But above all let prayer be made continually; and probably he will be stronger after this illness than he has been these ten years. Is anything too hard for God On Sunday I am to be at Birmingham; on Sunday se'nnight at Madeley, near Shifnal, Salop. My dear Sally, Adieu!

To Agnes Collinson Source: The Letters of John Wesley (1788) Author: John Wesley --- [MADELEY, March 28, 1788.] MY DEAR MAIDEN, -- Beware of pride, beware of flattery; suffer none to commend you to your face; remember, one good temper is of more value in the sight of God than a thousand good verses. All you want is to have the mind that was in Christ and to walk as Christ walked. - I am, &c.

To Peard Dickinson Date: CHESTER, April 15, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- My brother never knew the value of Dr. Coke while he lived. [Charles Wesley was afraid that Dr. Coke was leading his brother to take steps which involved separation from the Church of England.] I wish I had an hundred preachers like him. If you expected me to die within the year, you should not have printed so large editions. For you know not who will buy them when I am gone. [A new edition of the four volumes of Wesley's Sermons was published on Jan. 1, 1788, and four other volumes of sermons were in preparation. See Green's Bibliography, No. 397.] While we live let us live in earnest. I have little fear for Sally, much hope for Charles (to whom I wrote lately), and some for Sammy. He certainly fears God. I will have the Tunes s printed as soon as may be. If the corrected copy is lost, they must be printed from the large copy; but the price must be only two shillings and sixpence. Pray consult with T. Olivers where the additional sermons may be most properly inserted. [Tunes left by Mr. Rhodes. See letter of March 13.] I have another ready for the press and two more begun. -- I am Your affectionate brother.

To Adam Clarke Date: LIVERPOOL, April 17, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR ADAM, -- Is it not a doubt whether you will be suffered to build a chapel so near the Chapel-of-Ease I should be afraid one congregation would hinder the other if ever they meet at the same hour. Then in England no house of worship must be built within so many yards of any other. I am glad you have gained Mrs. Saumarez and Miss Lempriere; and I hope Mrs. Walker, jun., is not lost. When I heard of Jenny Bisson's marriage, I was much afraid she had lost ground. I am glad to hear that you think she is still alive to God; but I shall be surprised if she be as much alive as ever. [See letter of May 20 (to Mrs. Cock).] So you are a proficient in French. If you come to the Conference, the way will be made plain for you. But if you have not your health in the islands, you must spend part of your time in England. -- I am, dear Adam, Your affectionate friend and brother.

To his Niece Sarah Wesley Date: BLACKBURN, April 21, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- What a comfort it is, my dear Sally, to think the Lord liveth! Nay, and that our union with our human friends will be more perfect hereafter than it can be while we are encumbered with the house of clay You did not send me those verses before. They were very proper to be his last, as being worthy of one bought by the blood of the Lamb and just going forth to meet Him! Now, my Sally, make the best of life. Whereunto you have attained hold fast. But you have not yet received the Spirit of adoption, crying in your heart, Abba, Father! See that you do not stop short of all the promises for you! If you feel your want, it will soon be supplied; and God will seal that word upon your heart, 'I am merciful to try unrighteousness, and they sins and iniquities I remember no more.' Dear Sally, adieu!

To Peard Dickinson Date: KEIGHLEY, April 29, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I really think it will be proper to publish something in the Magazine on that idle Popish conceit of 'Consecrated Ground.' The ground of Bunhill Fields is full as well consecrated as that of St. Luke's Churchyard. [See letter of April 8.] You should study every means of keeping up your acquaintance with Sammy Wesley. Both Charles and he stand in much need of serious acquaintance, whether men or women. You should introduce our Betsy to Sally Wesley. They are kindred souls, and I think would soon take acquaintance with each other. If I live till the Conference, I will give her another acquaintance that will be after her own heart. Sister Showell likewise will be a fit acquaintance for her. But let her beware of new acquaintances. I hope you have found a little house in our neighborhood. You have both need of much prayer -- Peace be with your spirits! -- I am Your affectionate friend and brother.

To Henry Moore Date: NEAR NEWCASTLE, June 7, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR HENRY, -- I incline to think the battle's over, [See letter of May 28 to Mrs. Rogers.] and you will have peace, provided that none of you return railing for rafting, but contrariwise blessing. Beware of showing any coolness to Arthur Keene. You must conquer him by love. I am glad you have not lost Mrs. Blachford. [See letter of June 3.] She is one of our jewels. I love her much. Only you will excuse me if I do not love her so well as Nancy and Becky Moore. [See letter of Feb. 19 to Moore.] Now use all your influence in prevailing on our people to attend on the sacrament at St. Patrick's monthly. -- I am, dear Henry, yours and my Nancy's Affectionate friend and brother.

To Henry Moore Source: The Letters of John Wesley (1788) Author: John Wesley --- SCARBOROUGH, Monday, June 16, 1788. DEAR HENRY, -- On Saturday next and on Saturday se'n-night I expect to be at Epworth, near Thorne, Yorkshire [sic]; on Monday, July 7, at Doncaster, Yorkshire; and on Monday the 14th at London. These Meetings will do you no harm at all. Only go quietly on your way. There should be no delay in enlarging the house if you can get a good title to the ground. [See letter of Aug. 8 to Arthur Keene.] As far as is possible I should advise you to take no notice, good or bad, of the warm men. Let them say what they will and do what they can. Neddy Smyth [Edward Smyth, of Bethesda, and his brother William, one of the Dublin Methodists who objected to services in Church hours. Bethesda had been built at his cost.] wrote lately to me, and I to him, but without a word of dispute. Probably I shall see Mr. W. Smyth; but if I do, I will not dispute with him. I am a man of peace. Peace be with you and yours.--I am, dear Henry, Your affectionate friend and brother.

To Walter Churchey Date: YORK, June 26, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I answered your last. By what means my letter miscarried I cannot tell. [See letters of June 14 and July 22 to him.] Above half of that paragraph (which has traveled over most of the kingdom) is very true. The other half is a blunder. What I spoke was a citation from Bengelius, who thought, not that the world would end, but that the Millennium would begin about the year 1836. [See letter of June 3 to Christopher Hopper.] Not that I affirm this myself, nor ever did. I do not determine any of these things: they are too high for me. I only desire to creep on in the vale of humble love. Peace be with you and yours I -- I am Your affectionate brother.

To Adam Clarke Date: YORK, June 26, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR ADAM, -- I really think the temper and behavior of the Bailiff is little less than miraculous. I will give you ten pounds. Follow those little advices in building which are set down in the Large Minutes. [See letters of April 17 and Nov. 5.] So you stole a match! Mrs. Cooke's not opposing did, indeed, remove the grand hindrance. I pray do not suffer my dear Molly to be idle; let her active spirit have full employment. But what becomes of Jenny Bisson [See letters of May 20 and Oct. 12 to Mrs. Cock.] --that was I fear your bewitched boy will prove an arrant cheat; if not, the French convert too. -- I am, dear Adam, Your affectionate friend and brother.

To Ann Taylor Date: LONDON, August 2, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR NANCY,--I was well pleased when I heard you were gone to spend a little time in Cork, [See letter of June 7.] where you will have an opportunity of conversing familiarly with Sister Ward [See letters of July 16 and Aug. 2 to her.] and with that blessed woman Sister Rogers. I do not doubt but you will make the best use of these blessed opportunities. Now, my dear maid, is the time when you may improve your understanding and (what is far better) your heart. Now pray earnestly that you may be enabled to give your whole heart to Him who alone is worthy of it. -- I am, my dear Nancy, Yours affectionately.

To Mrs. Ward Date: LONDON, August 2, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR SISTER, -- The thing has been wholly misrepresented. Dr. Coke never designed any separation; but they urged him to say 'he wished for such a thing,' and then faced him down that he designed it. [See letter of May 6.] He and I have had much conversation together, and he is now as fully persuaded as I am that a general separation from the Church either in England or Ireland would be greatly obstructive of the work of God. I am exceedingly glad that the Dean of Waterford now sees the Methodists in a true light. It would be a great pity that anything should impair the good opinion which he now entertains of them. I have therefore wrote to James Deaves, [Condy was Assistant at Waterford. See letter of Feb. 28, 1789 (to Tegart); and for Deaves, that of Nov. 13, 1785.] and desired him to bear with the little oddities of Richard Condy and to advise all our people in my name to keep close to the Church and Sacrament. I make little doubt but they will take my advice. -- I am, my dear sister, Your affectionate brother.

To John Atlay Date: BRISTOL, August 31, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- I pray, Brother Atlay, do not serve me so. If you will not serve me yourself, do not hinder others from serving me. Do not fright George Whitfield from it; but encourage him to it, and instruct him as quick as possible. My death is nothing to the purpose. I have now nothing to do with the Dewsbury people: go with them and serve them. But I am still Your affectionate brother.

To Henry Moore Date: BRISTOL, September 20, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I have taken place in the mail coach for Sunday se'nnight in the afternoon, so that I shall probably be with you on Monday morning. Pray tell George Whitfield to settle himself in the Book-Room without delay, as John Atlay has appointed to leave it on the 25th instant. [See letters of Sept. 4 and 24.] I beg of Brother Rankin and you to advise and assist him to the uttermost of your power. Many croakers, no doubt, will strive to discourage him; therefore strengthen his hands all you can.--I am, with much love to my Nancy, dear Henry, Your affectionate friend and brother.

To the Rev. Mr. Heath Date: LONDON, October 20, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR SIR, -- I am of the same mind with you that it will be well for you to return to your native country. [See letters of Aug. 6, 1787, and Dec. 2, 1788.] If you was here, I think we would hardly part again as long as I lived. I have no doubt of finding you employment in England. All the difficulty is how to get over. Dr. Coke is not pleased with a letter sent to Mr. Asbury and transmitted to him wherein you are charged with neglect of the children; but you have an opportunity of answering for yourself. Perhaps you was so unhinged and discouraged by finding things otherwise than you expected that you had not the heart to apply yourself to anything as diligently as you was used to do. However that be, I should be right glad to see you well landed in England: and that God may bring you in the full blessing of the gospel of peace is the prayer of, dear sir, Your affectionate friend and brother.

To Edward Jackson Date: LONDON, October 24, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- I commend you for denying tickets to all that have neglected meeting their classes, unless they seriously promise to meet them for the time to come. You cannot be too exact in this. You do well likewise to exhort all the believers that are in earnest or would be in earnest to meet in band. But the bands in every place need continual instruction; for they are continually flying in pieces. [See letter of Jan. 6, 1781] But the grand means of the revival of the work of God in Sheffield [Jackson was Assistant there.] was the prayer-meetings. There were then twelve of them in various parts of the town every Sunday night. Keep up these, and you will keep up the flame. -- I am, with love to Sister Jackson, dear Edward, Your affectionate friend and brother. To Mr. Jackson, At the Preaching-house, In Sheffield.

To Thomas Carlill Source: The Letters of John Wesley (1788) Author: John Wesley --- [Noveraber 1788.] DEAR TOMMY, -- We have suffered much inconvenience by taking in more preachers than we were able to keep, or indeed to employ, without their staying in one place longer than was good either for them or for the people. And this is a wrong time of year to send out young preachers, especially into the fens of Lincolnshire. You must therefore make the best shift that you can till towards spring. I am glad to hear that you go on in love and peace with each other. All our brethren should pray fervently and continually for the King. Nothing but the mighty power of God can restore him. -- I am, dear Tommy, Your affectionate friend and brother.

To Charles Bland Date: LONDON, November 8, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR CHARLES, -- The Notes on the New Testament and the Appeals will come with the next Oxford Magazines. If you all exert yourselves, the work of God will prosper throughout the circuit. I pray remember two things; first, Bear with Mr. Jaquis: there is honesty at the bottom. Secondly, let none of you ever omit the morning preaching at Wycombe, Oxford, or Witney. -- I am, dear Charles, Your affectionate brother.

To Henry Moore Date: CHATHAM, December 2, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- DEAR HENRY, -- You will seal and put Mr. A. G----'s [Name illegible.] letter into the post. And pray write strongly to Dr. Coke, begging him to beware of being imposed upon again, as it is plain he has been hitherto. Remind him also that he and I took Mr. Heath from his livelihood, and (whether he has behaved well or ill) are obliged in honor and in conscience to bring him home. I will give fifty pounds towards it. [See letters of Oct. 20, 1788, and June 26, 1789.] Tell him of 'Caesar and Pompey.' -- I am, dear Henry, Your affectionate friend and brother. Direct to Dr. Coke, Charleston, South Carolina.

To Peter Mill Date: LONDON, December 20, 1788. Source: The Letters of John Wesley (1788) Author: John Wesley --- MY DEAR BROTHER, -- It does not appear to me that you have taken any wrong step with regard to North Shields. I think (as you do) that our friend whom you mention is prejudiced in favor of those warm men. As to T. Gibson, you are a little prejudiced against him. He is not a turbulent man. But he sees blots, and would fain cure them if he could. I pray, talk with him alone. You do not know him. However, for the present, the General Stewards may stand as they are. But see that they do their duty.--I am, with love to Sister Mill, dear Peter, Your affectionate friend and brother.

To Duncan McAllum Date: LONDON, January 20, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR DUNCAN,--By all means choose trustees without delay; and let them be such as belong to the circuit, only such as you can depend upon both for judgment and honesty. I think it is by prayer that you must alter the purpose of the Earl of Findlater. [For the late Earl's care for his estates around Banff, see Journal, vi. 10.] I am not at all surprised at the behavior of John Atlay. In a year or two he will find whether he has changed for the better. He was the first occasion of the division at Dewsbury by sending word to the trustees that, if the Conference would not supply them with preachers, he would come himself and settle among them. [See letter of Aug. 25, 1788.] I am, with love to Sister McAllum, Your affectionate friend and brother. To the Rev. Mr. McAllum, Inverness,

To Freeborn Garrettson Date: LONDON, January 24, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- It signifies but little where we are, so we are but fully employed for our good Master. Whether you went, therefore, to the east, it is all one, so you were laboring to promote His work. You are following the order of His providence wherever it appeared, as an holy man strongly expressed it, in a kind of holy disordered order. But there is one expression that occurs twice or thrice in yours which gives me some concern: you speak of finding 'freedom' to do this or that. This is a word much liable to be abused. If I have plain Scripture or plain reason for doing a thing well. These are my rules, and my only rules. I regard not whether I had freedom or no. This is an unscriptural expression and a very fallacious rule. I wish to be in every point, great and small, a scriptural, rational Christian. In one instance formerly you promised to send me your Journal. Will you break your word because you do not find freedom to keep it Is not this enthusiasm O be not of this way of thinking I You know not whither it may lead you. You are called to Square your useful life below By reason and by grace. But whatever you do with regard to me you must do quickly, or you will no more in this world. Your affectionate friend and brother.

To Robert Dull Date: LONDON, January 28, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR ROBERT, -- I am thoroughly satisfied with your economy in the building of the house. It is exceeding cheap. But the grand difficulty is how to raise the money, or, at least, how to raise it as soon as it will be wanted. This is no time of year for making collections. It should be matter of much prayer. I see no way but, Who will lend I will be security for forty pounds more. Look up! -- I am, dear Robert, 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 Thomas Roberts Date: LONDON, February 12, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR TOMMY, -- You send me good news indeed. I congratulate you upon your deliverance. [See letter of Jan. 18, 1788, to him.] It is not a little one. Only He that is almighty was able to burst those bonds in sunder. Many years ago I was in exactly the same case; and just then, when I came to these words in the Lesson for the day, 'Son of man, behold I take from thee the desire of thine eyes with a stroke,' [See letter of Feb. 14, 1786.] I was quite stunned, and could not just then read a word more. But afterwards I saw God was wiser than me. It seems to me that you drew the right conclusion from this remarkable providence. Surely God does now give you a loud call to devote yourself to God in a single life. I advise you to read with much prayer the Notes on I Corinthians 7th. And remember the wise direction of Kempis, [Book I. chap. viii.] 'Avoid all good women, and commend them to God.' --I am, dear Tommy, Your affectionate brother.

To Joseph Taylor Date: LONDON, February 13, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR JOSEPH, -- I have a business of some importance for you to transact. Pray go to my old friend Matthew Bagshaw, and in my name desire of him, (1) to tell you how far John Wilson has wronged him: (2) to introduce you to Mr. Henshaw, of whom you are to inquire (and write me word directly) what he heard between John Wilson and him: desire him also (3) to let you know whether he has wronged any one beside in Nottingham: if he has, in what manner If you can come clearly to the bottom of his affair, it is possible I may be of some real service to him. But till then it is not possible. For God will surely fight against him while he continues to cover his sin.--I am, dear Joseph, Your affectionate friend and brother.

To James Creighton Date: BRISTOL, March 3, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR SIR, -- I think you may advise Brother Black either (1) When they persecute you in one city, flee to another; we have often done with good success. Or (2) You may write to Lord Inniskillen, a word from whom would terrify the rioters. Or (3) Let Mr. Moore write to one of our lawyers in I)ublin, and inquire which is the best method, -- To move the King's Bench for an information, or to arrest three or four of the chief rioters, with an action of assault and battery. My judgment, if the King's Bench is moved, it should be against one or more of the Justices. -- I am, dear sir, Your affectionate friend and brother.

To John Taylor Date: BRISTOL, March 4, 1789 Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- I think here we must close our friendly contest, for neither can convince the other. Yet still I must maintain, I plead simply for this. 1. Let the Conference have the right of stationing the preachers, the same that I have now; and which is secured to me by the deed in question. 2. This deed gives me no property in any houses, nay, by this deed I lose the property of those houses which were mine before. 3. Pray consider this. These houses were my property till that deed took place. Since then I am not proprietor of any house in England. And can that deed convey a property to the Conference, which divested me of it -- I am Your affectionate friend and brother.

To Mrs. Bowman Date: BRISTOL, March 14, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- I have neither time nor inclination to enter into a long dispute on this or any other question. [See letter of March 4, 1786.] All I can do is, first to declare my own judgment, and then set down my reasons for it; and if your son is not satisfied therewith, I do not know any way to help it. The judgment is that there is no more harm in keeping an hot-house than a flower garden; and I judge there is no more sin in keeping a flower garden than in smelling a rose. My reason for judging both of these innocent is because neither of them is forbidden in Scripture, and it is sinful to condemn anything which Scripture does not condemn. I think, therefore, to condemn all who keep hot-houses and flower gardens is a sin both against God and their neighbors; and one of them might say, 'Why am I judged of another man's conscience To my own Master I stand or fall.' I am Your affectionate brother.

To Harriet Lewis Date: DUBLIN, April 2, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- Considering how changeable human nature is, I shoed have thought you would have forgotten me before now. I was therefore agreeably surprised when I had the pleasure of seeing you at Dudley. [See letter of March 29, 1788.] You seemed to be just the same as you was the first time that I conversed with you at Mr. Moon's house, [John Moon, the third preacherin the Birmingham Circuit; he died in 1801.] to be as desirous now as you was then to be not almost but altogether a Christian. But if this be your determination, you must remember you cannot be warm alone; you must needs find one if not more with whom you can converse freely on the things of God. This you may properly make matter of prayer; and sooner or later your prayer will be heard, although some of those with whom you once conversed are groin cold. But God is able to provide you with others who will not be unstable as water. It is a great blessing that He has upheld your gongs in the way and enabled you still to press on to the mark. May He stablish, strengthen, and settle you! So prays Yours affectionately.

To Mrs. Cock Date: DUBLIN, April 7, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- I cannot but say that it was some concern to me when I first heard that you was married; because I was afraid that you would be less useful than you might have been in a single life. And, indeed, I hoped that if you married at all, it would be one of our preachers; then I could have stationed him in some circuit where I should have had frequent opportunities of conversing with you. I am glad, however, that you are still happy in God. If you had married an ungodly man, it would certainly have been a sin. But it was no sin to marry a child of God--yea, though he were but a babe in Christ. And surely, if you pray mightily for him, the Lord will hear your prayer, and supply whatever is yet wanting in his faith, till he is happy and holy and perfect in love. I hope there is no shyness between you and Mr. or Mrs. Clarke. And do you converse freely with the other preachers Do you meet in band I hope you are still acquainted with Miss Lempriere and (I think the name of her friend is) Mrs. Saumarez. [Adam Clarke wrote on Jan. 13: 'Jane Cock is still well and happy. Mrs. Saumarez gains ground. Miss Lempriere is very upright but very diffident.' See letter of Aug. 3 to Mrs. Cock.] I want you and them continually to grow in grace and in the knowledge of our Lord Jesus Christ. O let us improve this span of life to the uttermost! Yours in tender affection.

To Mrs. Armstrong Date: LIMERICK, May 14, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- You will do well to write me a line that I might know you had not forgotten me; I hope you never will till we come to the place where parting will be no more. I was well pleased when we were at Athlone to find you had not engaged with either of the contending parties. Indeed, they are contending about nothing, about straws, about such trifles as are not worth the mentioning. Till I came hither I was afraid there was some grievous misdemeanor on the one side or the other. And as you are friendly received by them all, who knows but you may be an instrument of good, a means of reconciling them to each other Let former things die and be forgotten. Now let my dear Sister Rutledge and you join hand and hand in putting out every spark of contention. [See letter of April 22.] So will you be more and more beloved by, my dear Jenny, Your affectionate brother.

To Alexander Surer Date: KILLASHANDRA, May 21, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- It was affirmed to me that you gave one of the first occasions of disagreement by 'refusing to read the Prayers and speaking contemptuously of them.' Conversing with so many Presbyterians in Scotland might easily lead you into such a prejudice. I have lying by me a very warm letter from one Edward Thomas, who seems ready to swallow up all that speak a word against Lawrence Kane. [Kane was Assistant at Plymouth. Thomas acknowledged his faults, and was restored to the Society. See letters of June 9 and Aug. 29.] I hear nothing from Nehemiah Janes. You are blamed for not preaching as often as you can; I hope there is no ground for this charge. [See letter of July 23, 1788.] Take care your own spirit is not sharpened! -- I am Your affectionate brother.

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 Thomas Wride Date: SIDARE, May 28, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- Nay, Tommy, nay: you are more nice than wise. I have seen worse verses than these, even in print, in the very poems of William Darney. [For Darney (who published a Collection of Hymns in Four Parts in 1751) see letter of Feb. 9, 1750.] The rhymes are not bad. Why should you damp a rising genius If he and [you] were to set your wits together, you would surely produce something! Deal very gently with the young man. I am persuaded he will take advice. You did exceeding well with regard to the house proposed to be built at Brompton. We have fresh warning. Good Brother Coates and Todd have given our preaching-house at North Shields to John Atlay and William Eels. [See letter of April 11 to Peter Mill.] So you see what we have to trust to. But you must deal exceedingly tenderly with them. Not one harsh or passionate word, or they will make their advantage of it. Above all, you should make it a matter of prayer. -- I am, dear Tommy, Your affectionate friend and brother.

To Mrs. Mullis Source: The Letters of John Wesley (1789) Author: John Wesley --- NEW CHAPEL [LONDONDERRY], May 31, 1789. MY DEAR SISTER, -- You are right in your judgment that God never withdraws the light of His countenance but for some fault in us; and in order to retain that light you should carefully follow the conviction He gives you from time to time. You should likewise labor to avoid all unprofitable reasonings; then you will soon walk in the light as He is in the light. -- I am, my dear sister, Your affectionate brother.

4. I was exactly of the same sentiment when I returned from America. I attended St. Paul's Church, and advised all our Society either to attend there every Sunday or at their several parish churches. In the year 1743 I published the Rules of the Society; one of which was that all the members thereof should constantly attend the church and sacrament. We had then a large Society at Newcastle-upon-Tyne; but one of the members totally left it after a few months,' because,' said he, 'they are mere Church-of-England men.' 5. About the year 1744 a clergyman offered me a chapel in West Street, Seven Dials (formerly a French church), and I began to officiate there on Sunday mornings and evenings. We did the same (my brother and I alternately) soon after at the French church in Spitalfields as soon as it came into our hands. This we continued from that time; and no one in England ever thought or called it leaving the Church. It was never esteemed so by Archbishop Potter, with whom I had the happiness of conversing freely; nor by Archbishop Secker, who was throughly acquainted with every step we took; as was likewise Dr. Gibson, then Bishop of London; and that great man Bishop Lowth. Nor did any of these four venerable men ever blame me for it in all the conversations I had with them. Only Archbishop Potter once said, 'Those gentlemen are irregular; but they have done good, and I pray God to bless them.' 6. It may be observed that all this time, if my brother or I were ill, I desired one of our other preachers, though not ordained, to preach in either of the chapels after reading part of the Church Prayers. This both my brother and I judged would endear the Church Prayers to them; whereas, if they were used wholly to extemporary prayer, they would naturally. contract a kind of contempt if not aversion to forms of prayer: so careful were we from the beginning to prevent their leaving the Church. 7. It is true Bishop Gibson once said (but it was before I had ever seen him), 'Why do not these gentlemen leave the Church' The answer was very ready: 'Because they dare not; they do not leave the Church because they believe it is their duty to continue therein.'

To Walter Churchey Date: DUBLIN, June 20, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- Michael [Fenwick] is an original. He tells lies innumerable, many of them plausible enough. But many talk full as plausibly as he, and they that can believe him may. I do not doubt but some part of your verse as well as prose will reach the hearts of some of the rich. Dr. Coke made two or three little alterations in the Prayer-Book without my knowledge. [The Sunday Service of the Methodists. A new edition was printed in 1788. See Green's Bibliography, Appendix, pp. vii-ix, and Nos. 376, 390; letter also of Sept. 10, 1784.] I took particular care throughout to alter nothing merely for altering' sake. In religion I am for as few innovations as possible. I love the old wine best. And if it were only on this account, I prefer 'which' before 'who art in heaven.' Mr. Howard is really an extraordinary man. [Wesley met John Howard on July 28, 1787, in Dublin: 'I think one of the greatest men in Europe.' He called on Wesley in March 1789, but found him away on one of his journeys. See Journal, vii. 295, 472n.] God has raised him up to be a blessing to many nations. I do not doubt but there has been something more than natural in his preservation hitherto, and should not wonder if the providence of God should hereafter be still more conspicuous in his favor. About three weeks hence I expect to embark for England. Peace be with you and yours! -- I am Your affectionate brother.

To Henry Moore Date: DUBLIN, July 1, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- DEAR HENRY, -- It is well you can keep out of debt. I am glad Brother Graham and the poor stewards stand their ground. I shall not easily send four children to Bristol. I can't tell what you can do for James -----, [Name illegible.] though I take him to be an honest man. I wonder what should come into the head of Mr. Reed to send money to poor John Bull! [See letter of Sept. 30, 1787.] He is just gone [out] of prison, [now] in hopes he will find means to live. We had very hot work in Dublin for some time, occasioned by Mr. Smyth's and Mr. Mann's [letters] [See letter of June 25 to Adam Clarke.] in the newspapers. But I say nothing, and go straight on my way. Charles [Can this be his brother, whose views about the Church may have been quoted against him] is nothing to me. I serve God; and am, dear Henry, Your affectionate friend and brother.

To Freeborn Garrettson Date: CHESTER, July 15, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- You are entirely in the right. There can be no manner of doubt that it was the enemy of souls that hindered your sending me your experience. Many parts both of your inward and outward experience ought by no means to be suppressed. But if you are minded to send anything to me, you have no time to lose. [See letters of Jan. 24, 1789, and Feb. 3, 1790, to him.] Whatever you do for me you must do quickly, lest death have quicker wings than love. A great man observes that there is a threefold leading of the Spirit: some He leads by giving them on every occasion apposite texts of Scripture; some by suggesting reasons for every step they take -- the way by which He chiefly leads me; and some by impressions. But He judges the last to be the least desirable way, as it is often impossible to distinguish dark impressions from divine or even diabolical. I hope you will not long delay to write more particularly to Your affectionate friend and brother.

To Richard Bunt Date: OTLEY, July 21, 1780. Source: The Letters of John Wesley (1789) Author: John Wesley --- Regard no one who tells you that idle tale of the Mayor and Corporation moving the Court of King's Bench against a man for speaking such words. The whole Court would laugh a man to scorn that pretended to any such thing. And your Corporation is not so weak as to think of any such thing. If ever anything of the kind should be moved, send me word (I hope to be in Plymouth in two or three weeks [He was at Plymouth on Aug. 13.]), and I will make them sick of the King's Bench as long as they live. [See letters of June 9, 1789, and Jan. 13, 1790.] - I am Your affectionate servant.

To Ann Bolton Date: LEEDS, July 27, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR NASCY,--Although what you propose is quite a new thing such as we have yet no precedent of, yet I do not know but it may be a means of much good. It may be worth while to make a trial for a year, especially as Brother Pescod [Joseph Pescod, the Assistant in Oxfordshire in 1788, moved to. St. Ives soon after this letter was written.] is willing himself to make the first experiment. But it would be well to do so on a regular plan, a kind of circuit, and not to ramble without any rule. Wishing you a continual power to do and suffer all the will of God, I am, my dear Nancy, Yours most affectionately.

To Mrs. Armstrong Date: BRISTOL, September 15, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SISTER, -- The account you give of James M'Quigg is very remarkable. [J. M'Quigg was one of the preachers at Limerick. Wesley preached at Moate near Athlone, on April 2, 1748, and calls it 'the pleasantest town I have yet seen in Ireland.'] The sending him to Athlone just at this time was a signal instance of Divine Providence; and his going to Moate, where we had so long labored in vain, was in an acceptable time. Many of our friends were in dread to [hear] him! God honored him. I pray He will honor him more as long as his eye is single, seeking his happiness in God alone. You cannot tell, my dear Jenny, what good you may do by now and then speaking a word for God. Be not ashamed nor afraid to put in a word when occasion offers. Indeed, you are not called for any public work; but even in private conversation a word spoken in season how good it is! You need not be a drone; you will not want opportunities of doing good in various kinds. To hear of you or from you will always be a pleasure. -- My dear Jenny, Yours very affectionately.

To Laurence Frost Date: LONDON, October 23, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- You are a bold people! Two hundred pounds purchase money besides nine hundred pounds! But I do not use to damp any good design. Go on in the name of God. It is true your deed is clumsy enough. I am surprised that no Methodist will take my advice. I have more experience in these things than any attorney in the land. And have I not the Methodist interest as much at heart Oh, why will you alter the beautiful deed we have already why will you employ any attorney at all Only to seek a knot in a bulrush; only to puzzle the cause. Well, comfort yourselves. You will not long be troubled with Your affectionate brother.

To Richard Rodda Date: WALLINGFORD, October 26, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR BROTHER, -- You are a man whom I can trust: whatever you do you will do it with your might. Some years since, we wanted a preaching-room at Coleford in Somemet-shire. A neighboring gentleman, Mr. Salmon, gave us ground to build on and timber for the house, and desired me to use his house as my own. He is now by wicked men reduced to want. I am informed a master for a poorhouse is wanted at Manchester. Pray inquire; and if it be so, leave no means untried to procure the place for him. Apply in my name to Brother Barlow, Byerly, D. Yates, T. Phillips, Dr. Easton, Mr. Brocklehurst, Stonehouse, and all that have a regard for me. Make all the interest you can. Leave no stone unturned. 'Join hands with God to make a good man live.' I hope you will send me word in London that you have exerted yourself and not without a prospect of success. -- I am, dear Richard, Your affectionate friend and brother.

To Sarah Mallet Date: CANTERBURY, December 15, 1789. Source: The Letters of John Wesley (1789) Author: John Wesley --- MY DEAR SALLY, -- It gives me pleasure to hear that prejudice dies away and our preachers behave in a friendly manner. What is now more wanting in order to recover your health you yourself plainly see. Be not at every one's call. This you may quite cut off by going nowhere without the advice of Mr. Tattershall. Never continue the service above an hour at once, singing, preaching, prayer, and all. You are not to judge by your own feelings, but by the word of God. Never scream. Never speak above the natural pitch of your voice; it is disgustful to the hearers. It gives them pain, not pleasure. And it is destroying yourself. It is offering God murder for sacrifice. Only follow these three advices, and you will have a larger share in the regard of, my dear Sally, Yours affectionately.

To Whom it may Concern Date: LONDON, February 25, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- In August 1788 Mr. Atlay wrote me word, 'I must look out for another servant, for he would go to Dewsbury on September 25.' So far was I from 'bidding him go,' that I knew nothing of it till that hour. But I then told him, 'Go and serve them'; seeing I found he would serve me no longer. He sent me word that I had in London 13,751 18s. 5d. stock in books. [See letter of Sept. 4, 1788.] Desiring to know exactly, I employed two booksellers to take an account of my stock. The account they brought in, October 31, 1788, was: Value of stock, errors excepted, 4,827 10s. 5d. John Parsons, Thomas Scollick. Why did John Atlay so wonderfully overrate my stock Certainly to do me honor in the eyes of the world. I never approved of his going to Dewsbury; but I submitted to what I could not help. With respect to Dewsbury House, there never was any dispute about the property of preaching-houses (that was an artful misrepresentation), but merely the appointing of preachers in them. If John Atlay has a mind to throw any more dirt upon me, I do not know I shall take any pains to wipe it off. [See letter of May 12.] I have but a few days to live; and I wish to spend those in peace.

To William Smith Date: WAKEFIELD, April 23, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- Your reasons are good. I entirely agree with your judgment. Considering the kindness which your friends in Londonderry have shown, it would not be advisable for you to be removed from them immediately. You had better remain with them another year. [See letter of March 21.] I will therefore write to Dr. Coke that it may be so. But O beware of thinking too highly of yourself. You walk on slippery ground. May God keep you humble. -- I am, Your affectionate 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.

In spite of prejudice, go and hear that word which is able to save your soul. Give God your heart. Consider these, my dear Sammy, as probably the dying words of Your affectionate Uncle.

To William Thom Date: MALTON, June 21, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- I concur in the judgment of my brother that the using of the form of prayer will tend to unite our people to the Church [Charles Wesley's view. The fourth Sunday they were to take the Sacrament at Church.] rather than to separate them from it, especially if you earnestly insist on their going to church every fourth Sunday. I am very indifferent concerning the preaching-house, and shall not concern myself about it any more. I have lost 10 by it already, although to no purpose. If anything more is done concerning it, it must be done by the people at Sarum themselves. I am, with love to Sister Thom, dear Billy, Your affectionate friend and brother.

To William Wilberforce Date: BRISTOL, July 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- Last month a few people met together in Lincolnshire to pray and praise God in a friend's house. There was no preaching at all. Two neighboring Justices fined the man of the house twenty pounds. I suppose he was not worth twenty shillings. Upon this his household goods were distrained and sold to pay the fine. He appealed to the Quarter Sessions; but all the Justices averred the Methodists could have no relief from the Act of Toleration because they went to church, and that so long as they did so the Conventicle Act should be executed upon them. Last Sunday, when one of our preachers was beginning to speak to a quiet congregation, a neighboring Justice sent a constable to seize him, though he was licensed, and would not release him till he had paid twenty pounds, telling him his license was good for nothing because he was a Churchman. Now, sir, what can the Methodists do They are liable to be ruined by the Conventicle Act, and they have no relief from the Act of Toleration! If this is not oppression, what is Where, then, is English liberty the liberty of Christians yea, of every rational creature, who as such has a right to worship God according to his own conscience But, waiving the question of right and wrong, what prudence is there in oppressing such a body of loyal subjects If these good magistrates could drive them not only out of Somersetshire but out of England, who would be gainers thereby Not His Majesty, whom we honor and love; not his Ministers, whom we love and serve for his sake. Do they wish to throw away so many thousand friends, who are now bound to them by stronger ties than that of interest If you will speak a word to Mr. Pitt on that head, you will oblige, &c.

To George Snowden Date: NORWICH, October 17, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR GEORGE, -- I have sent John Bredin word that he is to return to Ireland and be a superannuated preacher. He is not able to act as a traveling preacher. His shattered constitution will not admit of it. [See letter of June 1, 1789.] I never thought of appointing him for the Bath Circuit. It was he himself that desired it. Now, George, be zealous! Warn every one and exhort every one, that by all means you may save some. Everywhere restore either preaching or prayer-meeting in the morning. The more we deny ourselves the more we grow in grace. Let Sister Snowden also stir up the gift of God that is in her; no preacher's wife should be useless. -- I am, dear George, Your affectionate friend and brother.

To James Macdonald Date: LONDON, October 23, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- MY DEAR BROTHER, -- You have great reason to praise God for the late glorious work at and near Newry. And I make no doubt but it will continue, yea and increase, if the subjects of it continue to walk humbly and closely with God. Exhort all our brethren steadily to wait upon God in the appointed means of prayer and fasting. The latter of which has been almost. universally neglected by the Methodists both in England and Ireland. But it is a true remark of Kempis, 'The more thou deniest thyself, the more thou wilt grow in grace.' -- I am Your affectionate friend and brother.

To Adam Clarke Date: BEDFORD, October 28, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR ADAM, -- I am glad my letter had so good an effect. I dearly love our precious Society in Dublin and cannot but be highly sensible of anything that gives them disturbance. I am glad our leaders have adopted that excellent method of regularly changing the classes. Wherever this has been done, it has been a means of quickening both the leaders and the people. I wish this custom could be effectually introduced. You did well to prevent all irregular and turbulent prayer-meetings, [See letter of Sept. 9] and at all hazards to keep the meetings of the Society private. Poor Mr. Smyth is now used just as he used me. He must either bend or break. Although you cannot solicit any of Bethesda to join with us, yet neither can you refuse them when they offer themselves. You do well to show all possible courtesy to Mr. Wm. Smyth and his family [See letter of June 16, 1788.] as long as the Society in Dublin numbers upwards of a thousand you will have no reason to complain. Do not make too free with opium. I believe the remedy in the Primitive Physick (a dram of salts of tartar and a dram of cochineal in a large quantity of toast and water) might warm your bowels. -- I am, dear Adam, Your affectionate friend and brother.

To George Holder Date: LONDON, October 30, 1790. Source: The Letters of John Wesley (1790) Author: John Wesley --- DEAR GEORGE, -- The Assistant in every circuit (not the leaders) is to determine how each Preacher is to travel. If Jonathan Hern [His colleague in the Dales Circuit. See letter of Nov. 8.] will not or cannot take his turn with his fellow laborers, I must send another that will. I do not like dividing circuits. Could not three or more of the northern places be added to the Sunderland or Newcastle circuits, in order to lessen yours and bring it into a six weeks' circuit Pray send me the manner of your traveling through your circuit. I think I shall order it better. -- I am, with love to Sister Holder, dear George, Your affectionate friend and brother.

To Adam Clarke Date: LONDON, January 3, 1791. Source: The Letters of John Wesley (1791) Author: John Wesley --- DEAR ADAM, -- I suppose the account sent to Mr. Mather concerning your running so much in debt was not sent out of love. I am glad you have cleared up the matter. So let it die and be forgot. But you startle me when you talk of grieving so much for the death of an infant. [His eldest girl died on Dec. 16, and he was suffering from rheumatic affection in the head. See letter of Jan. 18 to Mrs. Clarke.] This was certainly a proof of inordinate affection; and if you love them thus all your children will die. How did Mr. De Renty behave when he supposed his wife to be dying This is a pattern for a Christian. Be firm and duly attend St. Patrick's once a month. But you forgot to send me your thoughts on Magnetism. [See letters of April 14, 1790, and Feb. 9, 1791.] John Bredin is a weak brother. Let him not complain. He behaved ill both at Jersey and Guernsey. Pray let him behave well now; the past will be forgotten. -- I am, dear Adam, Your affectionate friend and brother.

The town was so thronged, by reason of the approaching fair, that we had much ado to pass. But this increased the evening congregation much; among whom was Dr. Hort, then Rector of the parish, a learned, sensible, pious man, and a pattern both for Clergy and laity. Tues. 10.--I rode to Drumersnave, a village delightfully situated. Almost the whole town, Protestants and Papists, were present at the sermon in the evening; and a great part of them in the morning: But O how few of them will bear fruit to perfection | At moon William Ley, James Glasbrook, and I rode to Carrick-upon-Shannon. In less than an hour, an Esquire and Justice of the Peace came down with a drum, and what mob he could gather. I went into the garden with the con gregation, while he was making a speech to his followers in the street. He then attacked William Ley, (who stood at the door,) being armed with an halbert and long sword; and ran at him with the halbert, but missing his thrust, he then struck at him, and broke it short upon his wrist. Having made his way through the house to the other door, he was at a full stop. James Glasbrook held it fast on the other side. While he was endeavouring to force it open, one told him I was preaching in the garden: On this he quitted the door in haste, ran round the house, and, with part of his retinue, climbed over the wall into the garden; and, with a whole volley of oaths and curses, declared, “You shall not preach here to-day.” I told him, “Sir, I do not intend it; for I have preached already.” This made him ready to tear the ground. Finding he was not to be reasoned with, I went into the house. Soon after he revenged himself on James Glasbrook, (by breaking the truncheon of his halbert on his arm,) and on my hat, which he beat and kicked most valiantly; but a gentleman rescued it out of his hands, and we rode quietly out of the town. After preaching to several of the intermediate societies in the way, on Saturday, 14, I came to Tyrrel's Pass, and found several of our friends who were come from various parts. Sunday, 15.

Sunday, 15. I preached at eight, and at twelve (there being no Service at the church). A heap of fine, gay people came in their post-chaises to the evening preaching. I spoke very plain, but the words seemed to fly over them: “Gallio cared for none of these things.” June, 1760.] JOURNAL. 7 Mon. 16.--I preached in the evening in the long, shady walk at Edinderry, to such a congregation as had not been seen there for many years. And God gave an edge to his word, both this evening and the next morning. He can work, even among these dry bones. Wed. 18.--I designed to preach in the market-house at Port arlington; but it was pre-engaged for a ball. So I preached, and with much comfort, in our own Room; as also, at five in the morning. I preached at ten, for the sake of the Gentry. But it was too early, they could not rise so soon. In the afternoon I rode to Mount-Mellick. The rain was suspended in the evening, while I exhorted a large congrega tion to “walk in the old paths.” Many Papists appeared to be quite astonished; some of them were almost persuaded to walk therein. The next evening I preached in the market place, for the sake of the rich, who could hear there without impeachment to their honour. And some were deeply affected. Surely the thorns will not choke all the good seed! Sat. 21.--The congregation at Tullamore was near as large as at Mount-Mellick. At eight in the morning, Sunday, 22, it was much increased, but much more at one. And I have reason to believe, that God at this time touched several careless hearts. I rode from thence to Coolylough, and found a congregation gathered from twenty miles round. It rained when I began to preach; but none offered to go away. And God did indeed “send a gracious rain upon his inheritance,” and comforted the souls of his servants. Mon. 23.--Being the Quarterly-Meeting, the Stewards from all the country societies were present; a company of settled, sensible men. Nothing is wanting in this kingdom but zeal ous, active Preachers, tenacious of order and exact discipline. Tues. 24.--I took horse early, and at ten preached at Cloughan, about twenty-four miles from Coolylough. We afterwards rode through Longford; but did not stop, as the day was cool and pleasant.

We afterwards rode through Longford; but did not stop, as the day was cool and pleasant. About two we were unawares encompassed with a multitude of Papists, coming out of their mass-house. One of them knowing me soon alarmed the rest, who set up a hideous roar, and drew up in battle array. But we galloped through them, and went on to Drumersmave, where I preached in the evening, and the next day, Wednesday, 25, rode on to Sligo. Never did I see a fairer prospect of good here. But 8 REv. J. wesLEY’s [June, 1760. blossoms are not fruit. As large, if not a larger congregation than before, was at the market-place in the evening. I was exceeding weary, having rode an extremely dull horse; but I soon forgot my weariness, seeing so many, young and old, rich and poor, receiving the word with all gladness. Thur. 26.--I preached at five, in a large, commodious Room which has been procured since I was here last. I breakfasted at Mr. A ’s, and dined at Mr. K. ’s : But two such families I have seldom seen. They had feared God for many years, and served him in the best manner they knew. Nothing was wanting but that they should hear the “more excellent way,” which they then embraced with all their heart. Fri. 27.--Our morning congregation was doubled. Mr. D did not fail to be there, though it seemed strange to him at first, when mention was made of preaching at five in the morning. In the evening we had a still larger congre gation, and I believe God applied his word. Some trembled, others wept. Surely some of these shall know there is “balm in Gilead.” Sat. 28.--At five the congregation was larger than ever it had been at that hour. After breakfast I rode out with Mr. K. and Mr. D., who, hearing I was ill-mounted, desired me to make use of one of his horses, during my stay in Ireland. In the evening (it being market-day, so that the market house was full of people) I wrote a line to the Colonel, who readily gave me the liberty of preaching in the barrack-yard. He likewise came to hear himself, as did several of the Officers. It was a solemn conclusion of the happiest birth-day which I have known for many years. Sun.

“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. Nor do I apprehend the writer to be any more disgusted at the Methodists than at Protestants of every denomination; as he cannot but judge it equally unsafe to join to any society but that of Rome. Accordingly, all his arguments are levelled at the Reformed Churches in general, and conclude just as well, if you put the word Protestant throughout in the place of the word Methodist. Although, therefore, the author borrows my name to wound those who suspect nothing less, yet I am no more concerned 28 REv. J. wesley’s [Dec. 1760. to refute him than any other Protestant in England; and still the less, as those arguments are refuted over and over, in books which are still common among us. “But is it possible any Protestants, nay, Protestant Clergyman, should buy these tracts to give away? Is then the introducing Popery the only way to overthrow Method ism? If they know this, and choose Popery as the smaller evil of the two, they are consistent with themselves. But if they do not intend this, I wish them more seriously to consider what they do. I am, Sir, “Your humble servant, Mon. 24.--I visited as many as I could of the sick. How much better is it, when it can be done, to carry relief to the poor, than to send it ! and that both for our own sake and theirs. For theirs, as it is so much more comfortable to them, and as we may then assist them in spirituals as well as temporals; and for our own, as it is far more apt to soften our heart, and to make us naturally care for each other. Mon. DECEMBER 1.--I went in the machine to Canter bury. In going and returning I read over “The Christian Philosopher.” It is a very extraordinary book, containing, among many (as some would be apt to term them) wild thoughts, several fine and striking observations, not to be found in any other treatise. Wed. 3.--I rode to Dover. Who would have expected to find here some of the best singers in England? I found likewise what was better still,--a serious, earnest people.

I considered each charge, and, I conceive, refuted it to the satisfaction of all indifferent persons. You renewed the attack, not by proving any thing, but affirming the same things over and over. I replied; and, without taking notice of the dull, low scurrility, either of the first or second letter, confined myself to the merits of the cause, and cleared away the dirt you had thrown. “You now heap together ten paragraphs more, most of which require very little answer. In the first you say, ‘Your foolishness is become the wonder and admiration of the public.” In the second, “The public blushes for you, till you give a better solution to the articles demanded of you.’ In the third, you cite my words, I still maintain ‘the Bible, with the Liturgy, and Homilies of our Church; and do not espouse any other principles but what are consonant to the Book of Common-Prayer.’ You keenly answer, ‘Granted, Mr. Methodist; but whether or no you would not espouse other principles, if you durst, is evident enough from some innovations you have already introduced, which I shall attempt to prove in the subsequent part of my answer.” Indeed you 30 REv. J. weslEY’s [Dec. 1760. will not. You neither prove, nor attempt to prove, that I would espouse other principles if I durst. However, you give me a deadly thrust: “You falsify the first Article of the Athanasian Creed.’ But how so? Why, I said, ‘The funda mental doctrine of the people called Methodists is, Whosoever will be saved, before all things it is necessary that he hold the true faith. Sir, shall I tell you a secret?--It was for the readers of your class that I changed the hard word Catholic into an easier. “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.

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

In the evening I preached at Nafferton; and the next morning rode to Winlington, where I had appointed to be between twelve and one. They placed the stand exactly fronting the sun, which shone very warm and very bright; but almost as soon as I began, the clouds rose, and shadowed us till I concluded. I preached at Swalwell at five, to such a congregation as was never seen there before. Mon. 8.--I rode to Hexham, and preached, at noon, in an open place near the church. Some expected there would be much disturbance; but there was none at all. We rode thence over the mountains to Allandale, where I had not been for several years. After preaching and meeting the society, I took horse again, and, crossing another chain of mountains, reached Weardale before eleven. Tues. 9.--I preached at nine, but was obliged to stand abroad, because of the multitude of people. The sun shone full in my face; but after having spent a short time in prayer, I regarded it not. I then met the society; and came just in time to prevent their all turning Dissenters, which they were on the point of doing, being quite disgusted at the Curate, whose life was no better than his doctrine. At noon I preached in Teesdale. Most of the men are lead-miners, who awhile ago were turned out of their work for following “this way.” By this means many of them got into far better work; and some time after, their old master was glad to employ them again. We had a long stage from hence to Swaldale, where I found an earnest, loving, simple people, whom I likewise exhorted not to leave the church, though they had not the best of Ministers. I then baptized a man and two women, who had been bred among the Anabaptists; and I believe all of them received such a blessing therein as they were not able to express. Wed, 10.--I took horse at half-hour past three, and reached Barnard-Castle soon after six. I preached at eight in a ground adjoining to the town. Are these the people that a few years ago were like roaring lions? They were now quiet as lambs; nor could several showers drive them away till I concluded. In 62 REv. J. wesLEY’s [June, 1761. the evening I preached at Brancepath, near Bishop-Auckland.

But, notwithstanding wind and rain, the people crowded so fast into the preaching house, that I judged it best to begin half an hour before the time; by which means it contained the greater part of them. Although they that could not come in made a little noise, it was a solemn and an happy season. Thur. 7.--Abundance of them came again at five, and drank in every word. Here also many followed me into the house, and hardly knew how to part. At nine I preached at Steeple-Bumstead, three miles from Haverhill, to a considerably larger congregation; and all were serious. Hence we rode for Barkway, four miles from Royston. The preaching-place was exceeding large; yet it was well filled, and the people were wedged in as close as possible: And many of them found that God was there, to their unspeakable comfort. Hence we rode to Barley, where I preached at one. A middle-aged woman dropped down at my side, and cried aloud for mercy. It was not long before God put a new Jan. 1762.]- JOURNAL. 79 song in her mouth. At six in the evening I preached at Melbourn. Here too God both wounded and healed. I laid hold, after preaching, on a poor backslider, who quickly melted into tears, and determined to return once more to Him from whom she had deeply revolted. Here I talked at large with one who thinks he is renewed in love. Perhaps he is; but his understanding is so small, his experience so peculiar, and his expressions so uncouth, that I doubt very few will receive his testimony. Sat. 9.--I rode to Potton. What has God wrought here since I saw this town twenty years ago ! I could not then find a living Christian therein; but wild beasts in abundance. Now here are many who know in whom they have believed; and no one gives us an uncivil word ' I preached at six to a very numerous and serious congregation. What have we to do to despair of any person or people? Sun. 10.--I preached at six in the morning to nearly the same congregation. I read Prayers and preached, morning and afternoon, at Everton, and gave the sacrament to a large number of communicants. At four we took horse, and reached Grandchester a little before seven.

I am sorry for their sake, not my own. Perhaps they may wish to see me when it is too late. Sun. 2.--I preached in the market-house, morning and May, 1762.] JOURNAL. 93 evening. Abundance of the Dragoons were there; so were many of the Officers, who behaved with uncommon seriousness. Mon. 3.--In the evening a company of players began acting in the upper part of the market-house, just as we began singing in the lower. The case of these is remarkable. The Presbyterians for a long time had their public worship here; but when the strollers came to town, they were turned out; and from that time had no public worship at all. On Tuesday evening the lower part too was occupied by buyers and sellers of oatmeal; but as soon as I began, the people quitted their sacks, and listened to business of greater importance. On the following days I preached at Carrick-on-Shannon, Drumersnave, Cleg-Hill, Longford, and Abidarrig. Saturday, 8. Calling on a friend in our way, we had not sat down before several of the neighbours, Papists as well as Protestants, came in, supposing I was to preach. I was not willing to disappoint them: And they all listened with deep attention. Hence I rode to Athlone. I intended on Sunday, 9, to preach abroad as usual; but the sharp wind made it imprac ticable, and obliged me to keep in the House. The congre gations, however, were large, both morning and evening; and I found a little fruit of my labour. Thur. 13.--I was in hopes even the Papists here had at length a shepherd who cared for their souls. He was stricter than any of his predecessors, and was esteemed a man of piety as well as learning. Accordingly, he had given them strict orders not to work on the Lord’s day; but I found he allowed them to play as much as they pleased, at cards in particular; nay, and averred it was their duty so to do, to refresh both their bodies and minds. Alas, for the blind leader of the blind! Has not he the greater sin? Sun. 16.--I had observed to the society last week, that I had not seen one congregation ever in Ireland behave so ill at church as that at Athlone, laughing, talking, and staring about during the whole service.

One cried out, ‘Let us go to prayer for him.’ Pre sently he ran away, and his wife went home. Not long after, he came in like a madman, and swore he would be the death of her. One said, ‘Are you not afraid lest God should smite 138 REv. J. wesLEY’s [June, 1763. you?” He answered, ‘No; let God do his worst, I will make an end of her, and the brats, and myself too, and we will all go to hell together. His wife and children fell down, and broke out into prayer. His countenance changed, and he was as quiet as a lamb. But it was not long before a horrible dread overwhelmed him; he was sore distressed: The hand of God was upon him, and gave him no rest, day or night. On Tuesday, in the afternoon, he went to her who prayed for him when he came to drag his wife out, begging her, with a shower of tears, to pray for his deliverance. On Thursday he wrestled with God till he was as wet all over with sweat as if he had been dipped in water. But that evening God wiped away his tears, and filled him with joy unspeakable. “This morning, while brother Story was at prayer, God gave him a witness in himself, that he had purified his heart. When he was risen from his knees, he could not help declaring it. He now ran to his wife, not to kill her, but to catch her in his arms, that they might praise God, and weep over one another with tears of joy and love.” Mon. 13.--Even in Epworth a few faithful servants of Satan were left, who would not leave any stone unturned to support his tottering kingdom. A kind of gentleman got a little party together, and took huge pains to disturb the congregation. He hired a company of boys to shout, and made a poor man exceeding drunk, who bawled out much ribaldry and nonsense, while he himself played the French horn. But he had little fruit of his labour. I spoke a few words to their champion, and he disappeared. The congregation was not at all disturbed, but quietly attended to the end. Wed.

Once she attempted to cut her own throat; once to throw herself into Rosamond’s Pond; several times to strangle herself, which once or twice was with much difficulty prevented. “Her brother, fearing lest she should at last succeed in her attempt, and finding her fits come more frequently, got a strait waistcoat made for her, such as they use at liedlam. It was made of strong ticking, with two straps on the shoulders, to Oct. 1763.] JOURNAL. 149 fasten her down to the bed; one across her breast, another across her middle, and another across her knees. One likewise was buckled on each leg, and fastened to the side of the bed. The arms of the waistcoat drew over her fingers, and fastened like a purse. In a few minutes after she was - thus secured, her brother, coming to the bed, found she was gone. After some time, he found she was up the chimney, so high that he could scarce touch her feet. When Mary Loftis called her, she came down, having her hands as fast as ever. “The night after, I fastened her arms to her body with new straps, over and above the rest. She looked at me and laughed; then gave her hands a slight turn, and all the fastenings were off. “In the morning Mr. Spark came: On our telling him this, he said, ‘But I will take upon me to fasten her so that she shall not get loose.’ Accordingly, he sent for some girth-web, with which he fastened her arms to her sides; first above her elbows, round her body; them below her elbows; then he put it round each wrist, and braced them down to each side of the bedstead: After this she was quiet a might and a day; then all this was off like the rest. “After this we did not tie her down any more, only watched over her might and day. I asked the Physician that attended her, whether it was a matural disorder. He said, ‘Partly natural, partly diabolical.” We then judged there was no remedy but prayer, which was made for her, or with her, continually; though while any were praying with her, she was tormented more than ever. “The Friday before Michaelmas-Day last, Mr. W. came to see her.

came to see her. He asked, “Do you know me?” She said, ‘No, you all appear to me like Blackamoors.” “But do not you know my voice?’ ‘No; I know no one's voice, except Molly L--’s.’ “Do you pray God to help you?’ ‘No, I can’t pray. God will never help me. I belong to the devil; and he will have me: He will take me, body and soul, on Monday.’ ‘Would you have me pray for you?” “No indeed : For when people pray, he torments me worse than ever. In her fits she was first convulsed all over, seeming in an agony of pain, and screaming terribly. Then she began cursing, swearing, and blaspheming in the most horrid manner. Then she burst into vehement fits of laughter; then sunk down as dead. All this time she was quite senseless; I50 REv. J. WESLEY’s [Oct. 1763. then she fetched a deep sigh, and recovered her sense and understanding, but was so weak that she could not speak to be heard, unless you put your ear almost close to her mouth. “When Mr. W. began praying, she began screaming, so that a mob quickly gathered about the house. However, he prayed on, till the convulsions and screaming ceased, and she came to her senses much sooner than usual. What most surprised us was, that she continued in her senses, and soon after began to pray herself. “On Sunday evening Mr. W. came again, asked her many questions, pressed her to call upon God for power to believe, and then prayed with her. She then began to pray again, and continued in her senses longer than she had dome for a month before; but still insisted, the devil would come the next day, between two and three, and take her away. “She begged me to sit up with her that night, which I willingly did. About four in the morning, she burst out into a flood of tears, crying, ‘What shall I do? What shall I do? I cannot stand this day. This day I shall be lost. I went to prayer with her, and exhorted her to pray for faith, and her agony ceased. “About half-hour after ten, ten of us came together, as we had agreed the day before.

At eight I preached in the Room, though it would by no means contain the congre gation; but the north-east wind was so extremely sharp that it was not practicable to preach abroad. At one it drove us like wise into the house at Darlaston; that is, as many as it could contain. At five there was such a congregation at Wednes bury as I have not seen since I left London. But I found my voice would have commanded twice the number, while I declared, “The word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach.” Mon. 26.--I was desired to preach at Walsal. James Jones was alarmed at the motion, apprehending there would be much disturbance. However, I determined to make the trial. Coming into the House, I met with a token for good. A woman was telling her neighbour why she came : “I had a desire,” said she, “to hear this man; yet I durst not, because I heard so much ill of him; but this morning I dreamed I was praying earnestly, and I heard a voice, saying, ‘See the eighth verse of the first chapter of St. John. I waked, and got my Bible and read, ‘He was not that light, but was sent to bear witness of that light. I got up, and came away with all my heart.” The House not being capable of containing the people, about seven I began preaching abroad; and there was no opposer, no, nor a trifler to be seen. All present were earnestly attentive. How is Walsal changed ! How has God either tamed the wild beasts, or chained them up ! In the afternoon I came to Ashby-de-la-Zouch. The House and yard contained the people tolerably well. I saw but one trifler among all, which, I understood, was an Attorney. Poor man ' If men live what I preach, the hope of his gain is lost. Tues. 27.--We rode to Donnington, where a great multi tude earnestly attended, while I explained and enforced, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” 164 Rev. J. wesDEY’s [March, 1764. Hence we rode to Derby. Mr.

wesLEY’s [April, 1764. I received three letters in answer to this, though not at the same time, part of which I gladly subjoin : “I AM not insensible of the happy consequences it might produce, if ‘those who agree in preaching that capital doctrine, By grace are ye saved through faith, would maintain a free intercourse with each other;’ and if it could by any means be accomplished, it is doubtless an event most devoutly to be wished. It is what I always have shown the greatest readiness to, and what I have laboured at for these several years past, within my little sphere: And though my success hitherto, through causes which I will not pretend to assign, has by no means equalled my hopes; yet I shall heartily rejoice, if, at length, it may please God to make you the instrument of effecting so important a design. For my own part, I despise no man for his opinion; however, I may be most closely attached (as every one is) to those whose judgment most nearly harmonizes with my own: And if I can bear anything, it is contradiction; so long as I am allowed the common liberty of answering for myself, without being treated with reproach or scorn for any heterodox notions I may be supposed to maintain. “I shall very gladly go half way to London at any time, to give a meeting to a number of Ministers, of any denomination, that may be brought together with this pious intention; and I think I may answer for Mr. Johnson’s concurrence. Will you forgive me, if, for once, I presume to suggest what (I apprehend) may be most conducive on such an occasion to our general profit and edification? “1. Let one of the books of the New Testament be made choice of previous to our interview, for the subject of our conference when we meet, not with a view of displaying our critical talents on every word or verse that occurs, but of pointing out those things which necessarily enter into the plan of apostolical preaching. 2.

Mon. 11.--A gentleman, who lives three miles from the town, invited me to his house, assuring me the Minister of his parish would be glad if I would make use of his kirk; but time would not permit, as I had appointed to be at Aberdeen on Wednesday. All I could do was, to preach once more at Inverness. I think the church was fuller now than before; and I could not but observe the remarkable behaviour of the whole congregation after Service. Neither man, woman, nor child, spoke one word all the way down the main street. Indeed the seriousness of the people is the less surprising, when it is considered that for at least an hundred years, this town has had such a succession of pious Ministers as very few in Great Britain have known. After Edinburgh, Glasgow, and Aberdeen, I think Inverness is the largest town I have seen in Scotland. The main streets are broad and straight; the houses mostly old, but not very bad, nor very good. It stands in a pleasant and fruitful country, and has all things needful for life and godliness. 182 REv. J. Wesley’s [June, 1764. The people in general speak remarkably good English, and are of a friendly, courteous behaviour. About eleven we took horse. While we were dining at Nairn, the inn-keeper said, “Sir, the gentlemen of the town have read the little book you gave me on Saturday, and would be glad if you would please to give them a sermon.” Upon my consenting, the bell was immediately rung, and the congre gation was quickly in the kirk. O what a difference is there between South and North Britain' Every one here at least loves to hear the word of God; and none takes it into his head to speak one uncivil word to any, for endeavouring to save their souls. Doubting whether Mr. Grant was come home, Mr. Kershaw called at the Grange-Green, near Forres, while I rode forward. But Mr. Grant soon called me back. I have seldom seen a more agreeable place. The house is an old castle, which stands on a little hill, with a delightful prospect all four ways; and the hospitable master has left nothing undone to make it still more agreeable. He showed us all his improvements, which are very considerable in every branch of husbandry.

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

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.

Mon. 18.--I rode to Stroud, and in the evening preached in the new House. But a considerable part of the congregation were obliged to stand without. Toward the close of the sermon, a young man dropped down and vehemently cried to Göd. This occasioned a little hurry at first; but it was soon over, and all was quiet as before. After supper I was speaking a little, when a young gentleman cried out, “I am damned,” and fell to the ground. A second did so quickly after, and was much convulsed, and yet quite sensible. We joined in prayer, but had not time (it growing late) to wrestle with God for their full deliverance. Tues. 19.--We rode to Worcester, and had the pleasure of spending an hour with Mr. R. , a sensible, candid man. But who is proof against prejudice? especially when those who labour to infuse it, converse with him daily, and those who strive to remove it, not two hours in a year? We came to Birmingham in the evening, and had a com fortable season with the great congregation. Wednesday, 20. M. Lewen took me in a post-chaise to Derby, where the new House was throughly filled; and the people behaved in a quite different manner, from what they did when I was here last. Thursday, 21. We went on, though with much difficulty, being 206 REv. J. wesley’s [April, 1765. often ready to stick fast, to Sheffield. The House here is full twice as large as it was; and so is the congregation. The little differences which had been for some time among the people, were now easily adjusted; and I left them all united in love, and resolved to strengthen each other's hands. Sat. 23.--We took horse in a furious wind, which was ready to bear us away. About ten I preached in Bradwell, in the High-Peak, where, notwithstanding the storm, abundance of people were got together. I had now an opportunity of inquiring concerning Mr. B y. He did run well, till one offence after another swallowed him up; but he scarce enjoyed himself after. First his oldest daughter was snatched away; then his only son; then himself. And only two or three of that large family now remain. Sun.

W. We have a plain, full, and sufficient rule for Gospel worship, in the New Testament, recorded in the Acts of the Apostles, and in the Epistles. B. We have not. W. The practice of the Apostles is a standing rule in those cases which were not extraordinary. B. Not their practice, but their precepts. W. Both precepts and practice. Our duty is not delivered to us, in Scripture, only by precepts, but precedents, by promises, by threatenings, mixed. We are to follow them as they followed Christ. B. But the Apostle said, “This speak I, not the Lord;” that is, by revelation. W. Some interpret that place, “This speak I now by revelation from the Lord;” not the Lord in that text before instanced concerning divorces. May it please your Lordship, we believe that cultus non institutus est indebitus.* B. It is false. W. The second commandment speaks the same: “Thou shalt not make to thyself any graven image.” B. That is, forms of your own invention. W. Bishop Andrews, taking notice of Non facies tibi, f. satisfied me that we may not worship God but as commanded. B. Well, then, you will justify your preaching, will you, without ordination according to law? W. All these things, laid together, are satisfactory to me, for my procedure therein. B. They are not enough. W. There has been more written in proof of preaching of gifted persons, with such approbation, than has been answered yet by any one. B. Have you anything more to say to me, Mr. Wesley? W. Nothing; your Lordship sent for me. B. I am glad to hear this from your mouth; you will stand to your principles, you say? W. I intend it, through the grace of God; and to be faithful to the King's Majesty, however you deal with me. B. I will not meddle with you. W. Farewell to you, Sir. B. Farewell, good Mr. Wesley. * That worship which is not instituted is not right.-EDIT. + “Thou shalt not make to thyself ”-EDIT. Monday, MAY 27, 1765.--I took my leave of Londonderry. Mr. Knox sent his servant to conduct me to Sligo, being now as affectionate as Mr. K. of Sligo was the first time I was there. Keeping a steady pace, we rode fifteen miles, so called, in four hours and a half, and came, at noon, to Ballymafay.

Thur. 20.--At seven in the evening I stood in a vacant place near Blackpool, famous from time immemorial for all manner of wickedness, for riot in particular, and cried aloud, “Why will ye die, O house of Israel?” Abundance of Papists gathered at a distance; but they drew nearer and nearer, till nine parts in ten mingled with the congregation, and were all attention. Surely this is the way to spread religion: To publish it in the face of the sun. Fri. 21.--I rode over to Bandon, and preached at seven in the main street. The congregation was exceeding large: So it was, in proportion, at five in the morning. Sunday, 23. I preached at eight near the upper market-house. Till now I did not observe that all I could say made any impression upon the hearers. But the power of God was now eminently present; and all seemed to be sensible of it. About five I began in George's Street, at Cork, the opposite corner of the town from the new Room. Many of the chief of the city were of the audience, Clergy as well as laity; and all but two or three were not only quiet, but serious and deeply attentive. What a change | Formerly we could not walk through this street but at the peril of our lives. Monday and Tuesday I spoke, one by one, to the members of the society. They are now two hundred and ninety-five,-- fifty or sixty more than they have been for some years. This is owing partly to the preaching abroad, partly to the meetings for prayer in several parts of the city. These have been the means of awakening many gross sinners, of recovering many backsliders, of confirming many that were weak and wavering, and bringing many of all sorts to the public preaching. At July, 1765.] JOURNAL, 227 seven I went once more to Blackpool, where the congregation was far larger than before. Abundance of Papists stole in among them, a very few standing aloof. O what a day of God’s power is this! May he fulfil in us all His good pleasure! Fri.

wesLEY’s [July, 1765. At seven in the evening I preached in the Assembly-room at Kilkenny, to many well-dressed, reputable people, some of whom attended again at five in the morning. In the evening the congregation was increased in seriousness as much as in number, while I enforced those awful words, “God now commandeth all men everywhere to repent.” I never spoke plainer; yet I did not hear of any that were offended. What an alteration is there in this city within six or eight years | Sat. 6.--We rode to Portarlington. At seven I preached in the market-house to a numerous congregation. Near as many were present at eight in the morning. I had great liberty of speech; and the manner wherein they “suffered the word of exhortation” persuaded me it would not be in vain. We came to Mount-Mellick before the church began, and were glad to find it was sacrament Sunday. In the evening I preached on one side of the market-place, on our Lord’s lamentation over Jerusalem, to almost all the Protestants in the town, and not a few of the Papists. To these I made a particular application in the conclusion of my discourse. Indeed, I never found so great a concern for them as since I came last into the kingdom. Mon. 8.--I preached in the market-place once more; and it was a solemn hour. I left many of the people much alive to God, and athirst for his whole image. I preached at Tullamore in the evening. At five in the morning the House was near full. While I was preaching on Tuesday evening in the market-place we had several showers; but few went away. Here, likewise, I was constrained to address myself to the Papists in particular, and to exhort them never to rest till they were partakers of the common salvation. About eleven we were waked with a cry of “Fire,” which was at the next door but one.

I determined to search this to the bottom. To this end I examined them, one by one; and was agreeably surprised to find them all (none excepted) upright and blameless in their behaviour.* Tues, 3.--I rode to Dover, and found a little company more united together than they have been for many years. Whilst several of them continued to rob the King, we seemed to be ploughing upon the sand; but since they have cut off the right hand, the word of God sinks deep into their hearts. Wed. 4.--I preached about noon at Sandwich, and in the evening at Margate. A few people here also join in helping each other to work out their salvation. But the Minister of the parish earnestly opposes them, and thinks he is doing God service Thur. 5.--I rode back to Feversham. Here I was quickly informed that the mob and the Magistrates had agreed together to drive Methodism, so called, out of the town. After preaching, I told them what we had been constrained to do by the Magistrate at Rolvenden; who perhaps would have been richer, by some hundred pounds, had he never meddled with the Methodists; concluding, “Since we have both God and the law on our side, if we can have peace by fair means, we had much rather; we should be exceeding glad; but if not, we will have peace.” Sat. 7.--I returned to London. Wednesday, 11. I had much conversation with Mr. D--e, lately a Romish Priest. What wonder is it, that we have so many converts to Popery, and so few to Protestantism; when the former are sure to want nothing, and the latter almost sure to starve? Thur. 12.--I rode over to Leytonstone, and found one truly Christian family: That is, what that at Kingswood should be, and would, if it had such Governors. Friday, 13. I examined the children, one by one. Several of them did find the love of God. One enjoys it still, and continues to walk humbly and closely with God. Sun. 15.--I buried the remains of Henry Perronet, who had been a child of sorrow from his infancy. But from the time he was taken ill, his mind was more and more composed. The day and night before his death, he was praying continually; till, all fear being taken away, he cheerfully gave up his spirit to God. Wed.

The mob here used to be exceeding boisterous; but none now opened his mouth. How easily, when it seems him good, does God “still the madness of the people !” 248 REv. J. wesLEY’s [April, 1766. Hence we rode to Trusthorpe in the Marsh, where a multitude of plain, simple-hearted people assembled. When I met the society after preaching, abundance of them crowded in; many of whom, while we were wrestling with God in prayer, cried out with a loud and bitter cry. But it was not long before some of them rejoiced with joy unspeakable. Tues. 22.--I preached to a congregation of a very different kind at Horncastle. John Hill has done more mischief here than a man of far greater talents can do good. By that unhappy division of the society, he has opened the mouths of all the gainsayers; and, to complete the scandal, he and six-and-twenty more have been dipped ! “Unstable as water, thou shalt not excel!” Wed. 23.--I preached at five; in Torrington at nine; and about two at Scotter, where the poor people now enjoy great quietness, by means of Sir N. H. About six I preached at Ferry. I do not choose to preach above twice or thrice in a day; but when I am called to do more, it is all one: I find strength according to my need. Thur. 24.--I rode to Epworth, and the next day, through heavy rain, to Swinfleet. I supposed, as the rain kept many from coming, the preaching-house would contain the congrega tion; but it would not. However, as the door and windows were open, I believe, most of them could hear; and the eagerness with which they heard made me hope they were not forgetful hearers. Sun. 27.--I rode over to Misterton, and visited a young woman, who a year or two since was struck first with deep melancholy, and soon after with utter distraction. We were quickly convinced whence her disorder came. Let Physicians do all they will or can; yet it will be found in the end, that “this kind goeth not out but by prayer and fasting.” After preaching I hasted away to Haxey, and came thither before the church began. The Curate preached a very harmless sermon against the Methodists.

About nine I preached in the new House at Stokesley; but it would by no means contain the congregation. I came to Guisborough a little before twelve, and found notice had been given of my preaching there; so, having no time to lose, I began without delay, in the street where I alighted. I had a serious congregation in a few minutes, and did not at all repent of my labour. After riding on to Whitby, and preaching at seven, I was no more tired than when I rose in the morning. Sun. 13.--I preached at seven in the Room; at one in the main street on the other side the water. A vast multitude quickly ran together, and were deeply attentive. At five I preached in the new market-place to a still larger congregation. A great number of them attended at five in the morning, and we had a solemn parting. About one I preached in the little Square at Robin Hood's Bay, and rode on to Scarborough. We were met near the town by a furious thunder-shower, but it was quickly over; and a fair evening following, I preached in the garden to a tolerably serious congregation. Tues. 15.--I had much conversation with Mr. C., whom July, 1766.] JOURNAL. 257 some had again taken true pains to prejudice. I think he is once more set right, but fear it will not continue long. It rained hard at six, but was fair at seven. Just as I ended my sermon the rain began again. Wed. 16.--About ten I reached Middleton, near Pickering. The church was pretty well filled. I preached on part of the Second Lesson, John iv.; particularly the twenty-fourth verse; and all the congregation seemed earnest to know how they might worship God “in spirit and in truth.” In the evening most of the congregation at Malton were of another kind; but a whole troop of the Oxford Blues, who stood together and were deeply serious, kept them in awe : So that all behaved decently, and many of the soldiers were present again in the morning. Thur. 17.--In the way to Beverley, I called upon Sir Charles Hotham, and spent a comfortable hour. I preached before the time appointed at Hull; by which means the Room was but moderately filled. It was near full at five in the morning; at noon I believe few were unaffected.

26.--I set out for London. A good part of the day we had furious wind and rain full in our faces: However, we pushed on to Lakenheath. Notwithstanding the severity of the weather, the church was pretty well filled in the evening. The next evening we reached Hockerhill, and London on Saturday in the afternoon. On Ash-Wednesday, MARCH 4, I dined at a friend’s with Mr. Whitefield, still breathing nothing but love. Thursday, 5. I at length obliged Dr. D. by entering into the lists with him. The letter I wrote (though not published till two or three weeks after) was as follows: “To the Editor of Lloyd's Evening Post. “MANY times the publisher of the ‘Christian Magazine’ has attacked me without fear or wit; and hereby he has convinced his impartial readers of one thing at least,-that (as the vulgar say) his fingers itch to be at me; that he has a passionate desire to measure swords with me. But I have other work upon my hands: I can employ the short remainder of my life to better purpose. March, 1767.] JOURNAL, 273 “The occasion of his late attack is this:--Five or six and thirty years ago, I much admired the character of a perfect Christian drawn by Clemens Alexandrinus. Five or six and twenty years ago, a thought came into my mind, of drawing such a character myself, only in a more scriptural manner, and mostly in the very words of Scripture: This I entitled, ‘The Character of a Methodist, believing that curiosity would incite more persons to read it, and also that some prejudice might thereby be removed from candid men. But that none might imagine I intended a panegyric either on myself or my friends, I guarded against this in the very title page, saying, both in the name of myself and them, ‘Not as though I had already attained, either were already perfect.’ To the same effect I speak in the conclusion, ‘These are the principles and practices of our sect; these are the marks of a true Methodist; i. e., a true Christian, as I immediately after explain myself: “By these alone do those who are in derision so called desire to be distinguished from other men.’ (P. 11.) ‘By these marks do we labour to distinguish ourselves from those whose minds or lives are not according to the Gospel of Christ.’ (P.

God made his word “quick and powerful, and sharper than a two-edged sword.” Fri. 26.--Finding some of the most earnest persons in the society were deeply prejudiced against each other, I desired them to come face to face, and laboured much to remove their prejudice. I used both argument and persuasion; but it was all in vain. Perceiving that reasoning profited nothing, we betook ourselves to prayer. On a sudden the mighty power of God broke in upon them. The angry ones on both sides burst into tears, and fell on each other’s necks. All anger and prejudice vanished away, and they were as cordially united as ever. Sat. 27.--The congregation in the market-house at Port arlington was widely different from that at Mount-Mellick. I endeavoured to suit my subject to my audience, preaching from, “Gallio cared for none of these things;” but some of them were quite above conviction. So, finding that they had neither sense nor good manners, (of religion I did not suspect them,) the next day I adjourned to the shell of our new House, in which I preached morning and evening. And here the greatest part of the congregation, both Papists and Protestants, behaved with decency. Mon. 29.--We took horse about a quarter past three, and before eight reached Coolylough. At twelve I preached in the shady walk; afterwards we had the Quarterly Meeting. I found no reason to complain of any of the societies, only they want more life and zeal. Tues. 30.--I observed more good manners at Tyrrel’s Pass, in rich as well as poor, than at Portarlington. Wednesday, JULY 1. A friend carried me to Belvidere, a seat built on the side of a clear lake, with walks and gardens adjoining, so curiously laid out as to exceed even the late Earl of Charle ville's. One would scarce think it possible to have such a variety of beauties in so small a compass. But How soon, alas ! will these “upbraid Their transitory master dead!” We went on to Molingar, where for many years no Methodist Preacher could appear. The Sessions-House here was used as a guard-house. I sent to the Commanding Officer, and desired leave to preach there. This he not only gave, but came himself. So did many of the soldiers, as well July, 1767.] JOURNAL. 287 as the townsmen.

She said, ‘I have long been drinking wine-and-water here; now I shall drink wine in my Father's kingdom. She lay still about a quarter of an hour, and then breathed her soul into the hands of her Redeemer.” On Wednesday and Thursday, we had our little Confer ence at Dublin. Friday we observed as a day of fasting and prayer; and concluded it with the most solemn watch-night that I ever remember in this kingdom. I was much tired. between seven and eight o'clock, but less and less so as the service went on; and at the conclusion, a little after twelve, I was fresher than at six in the morning. Sunday, 26, was a comfortable day indeed; but the conclusion of it tried my strength, as I was speaking, with scarce any intermission, from a little after five till between nine and ten. Mon. 27.--Having a severe cold, I was in hopes of riding it away; so I took horse a little after four, and reached Newry in the evening. But my voice was still so weak, that I doubt if many of the congregation in the market-house could hear me; and my cough was so violent at night, I could hardly Aug. 1767.] JourtNAL. 298 sleep a quarter of an hour together. However, I preached at five in the morning, without much difficulty. Wednesday, 29. I hasted on to Donaghadee, but found all the packet-boats were on the other side. So I agreed with the Captain of a small vessel, and went on board about two o'clock; but it was so late when we landed, (after a passage of five hours,) that we could only reach Stranraer that night. Thur. 30.--We rode through a country swiftly improving to Ayr, and passed a quiet and comfortable night. Friday, 31. Before two we reached Glasgow. In the evening I preached, and again at five in the morning. Saturday, AUGUST 1. As both my horse and myself were a little tired, I took the stage-coach to Edinburgh. Before I left Glasgow I heard so strange an account, that I desired to hear it from the person himself. He was a sexton, and yet for many years had little troubled himself about religion.

17. “The next time I saw him, having desired him to make signs rather than speak, which was painful to him, he said, ‘Here is a sign’ (pushing out his feet, and holding up his hands,) ‘a dying Christian, full of love and joy! A crown, a never-fading crown awaits me; I am going to everlasting habitations.’ He then desired us to sing, and quickly added, ‘He is come! He is come ! I want to be gone: Farewell to you all !” When he could no longer speak, he continued smiling, clapping his hands, and discovering an ecstasy of joy in every motion. “After a while his speech returned, and he said, ‘To-day is Friday: To-morrow I expect to go. One said, “Poor Mr. New !” He said, ‘It is rich New : Though poor in myself, I am rich in Christ.’ “I saw him on Saturday in the same spirit, praising God with every breath. He appeared quite transported, pointing upwards, and turning his fingers round his head, alluding to the crown prepared for him. I said, ‘Your Lord has kept the best wine unto the last.’ ‘Yes, yes,” said he ; “it is in my soul.” When I took my leave he pressed my hand, pointed upward, and again clapped his hands. Afterward he spoke little, till he cried out, ‘The chariot, the chariot of Israel !’ and died.” Sat. 26.--I was informed, between twelve and one, that Mrs. B. was dying. Judging I had no time to lose, about one I left Bristol, and about seven on Sunday morning came to London. Learning there that she was better, I stayed to preach and administer the sacrament at the chapel, and then hastened on, and spent a solemn and profitable hour at Lewisham. I preached again at West-street chapel in the afternoon, and made a collection for the poor, as I had Oct. 1767.] JOURNAL. 301 done in the morning. Soon after I took chaise again, and on Monday, about noon, came to Bristol. Wed, 30-I preached to a large and very serious congregation on Redcliff-Hill. This is the way to overturn Satan's kingdom. In field-preaching, more than any other means, God is found of them that sought him not.

* Who can account for this ? + By what means could he know this? # So he likewise knew her thoughts. 330 REv. J. wesLEY’s [May, 1768. I have lost much happiness by coming to you:* And I should not have stayed so long without using other means to make you speak; but the Lord would not suffer me to fright you. Have you anything more to say? It draws near two, and after that I cannot stay. I shall only come to you twice more before the death of my two children. God bless you.’ Immediately I heard such singing, as if a thousand voices joined together. He then went down stairs, and I followed him to the first landing. He smiled, and I said, ‘I desire you will come back. He stood still till I came to him. I asked him one or two questions, which he immediately answered; but added, ‘I wish you had not called me back; for now I must take something from you.’t He paused a little, and said, ‘I think you can best part with the hearing of your left ear. He laid his hand upon it, and in the instant it was deaf as a stone; and it was several years before I recovered the least hearing of it. The cock crowed as he went out of the door, and then the music ceased. The eldest of his children died at about three years and an half, the younger before he was five years old. He appeared before the death of each, but without speaking: After that I saw him no more. “12. A little before Michaelmas, 1763, my brother George, who was a good young man, went to sea. The day after Michaelmas-day, about midnight, I saw him standing by my bedside, surrounded with a glorious light, and looking earnestly at me. He was wet all over. That night the ship in which he sailed split upon a rock, and all the crew were drowned. “13. On April 9, 1767, about midnight, I was lying awake, and I saw my brother John standing by my bedside.t Just at that time he died in Jamaica. “14. By his death I became entitled to an house in Sunderland, which was left us by my grandfather, John Hobson, an exceeding wicked man, who was drowned fourteen years ago.

“I wroTE you word before, that Elizabeth Hobson was put into possession of the house. The same night her old visitant, who had not troubled her for some time, came again, and said, ‘You must meet me at Boyldon-Hill, on Thursday night, a little before twelve. You will see many appear ances,” who will call you to come to them; but do not stir, neither give them any answer. A quarter after twelve, I shall come and call you; but still do not answer, nor stir. She said, ‘It is an hardship upon me for you to desire me to meet you there. Why cannot you take your leave now?” He answered, ‘It is for your good that I desire it. I can take my leave of you now; but if I do, I must take something from you, which you would not like to part with. She said, ‘May not a few friends come with me?” He said, “They may; but they must not be present when I come.” * How strange is this I Who can account for it? June, 1768.] JOURNALs 335 “That night twelve of us met at Mr. Davison's," and spent some time in prayer. God was with us of a truth. Then six of us went with her to the place, leaving the rest to pray for us. We came thither a little before twelve, and then stood at a small distance from her. It being a fine night, we kept her in our sight, and spent the time in prayer. She stood there till a few minutes after one. When we saw her move, we went to meet her. She said, ‘Thank God, it is all over and done. I found everything as he told me. I saw many appearances, who called me to them; but I did not answer or stir. Then he came and called me at a distance; but I took no notice. 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.

At noon, Tuesday, 13, I preached in Truro, and in the evening, at Mevagissey. It was a season of solemn joy: I have not often found the like. Surely God’s thoughts are not as our thoughts l Can any good be done at Mevagissey? Wed. 14.--After preaching at St. Austle and Medros, I 344 REv. J. wesley’s [Sept. 1768. rode over to Roach, and spent a comfortable evening with my old acquaintance, Mr. Furly. Thur. 15.--We had our Quarterly meeting at Medros; but it was not now as formerly, when the whole society was in a flame: “The love of many” is now “waxed cold.” Fri. 16.--I rode, through heavy rain, to Polperro. Here the room over which we were to lodge, being filled with pilch ards and conger-eels, the perfume was too potent for me; so that I was not sorry when one of our friends invited me to lodge at her house. Soon after I began to preach, heavy rain began; yet none went away till the whole service was ended. Sat. 17.--When we came to Crimble-Passage, we were at a full stop. The boatmen told us the storm was so high, that it was not possible to pass: However, at length we persuaded them to venture out; and we did not ship one sea till we got OVer.- Sun. 18.--Our Room at the Dock contained the morning congregation tolerably well. Between one and two I began preaching on the quay in Plymouth. Notwithstanding the rain, abundance of people stood to hear. But one silly man talked without ceasing, till I desired the people to open to the right and left, and let me look him in the face. They did so. He pulled off his hat, and quietly went away. At five I preached in the Square at the Dock, to an exceed ing large congregation; and the rain, though it prevented some from coming, did not cause any to go away. Monday, 19. In the evening, I preached in what is vulgarly called Mr. Whitefield’s Room. Afterwards I met the society in our own, and exhorted them to “stand fast in one mind and one judgment.” I set out early in the morning, and in the evening preached at Tiverton. Thur. 22.--I rode to Axminster. The rain prevented my preaching abroad, though the Room would ill contain the congregation.

Tues. NoveMBER 1.--I preached at Weedon, and at five in the morning; about eleven at Towcester; and in the evening to many more than the House would hold at Northampton. Friday, 4. James Glasbrook (who had a fit of an ague at Whittlebury) undertook to conduct me to Bedford; but he was taken ill on the road. I preached there at seven, on, “Awake, thou that sleepest:” And never was more need; for a more sleepy audience I have not often seen. Sat. 5.--About noon I preached at Hertford, in the new Room, to a large and serious congregation. The Mayor’s usage of Mr. Colley for preaching in the market-place, with Mr. Colley’s firm and calm behaviour, was the means of convincing Mr. Andrews, who built this Room at his own expense. Mon. 7.--I set out for Oxfordshire; preached at Wycombe in the evening, and on Tuesday and Wednesday at Witney. On Thursday, in my return, I was desired to preach at Oxford. The Room was throughly filled, and not with curious, but deeply serious hearers. Many of these desired that our travelling Preachers would take them in their turn, with which I willingly complied. In the evening I preached in the chapel at Henley, to a considerable number of serious people. One or two of the baser sort made some noise; but I reproved them, and, for once, they were ashamed. Fri. 11.--I returned to London. The next week I visited the classes, and at intervals read Mr. Boswell’s “Account of Corsica.” But what a scene is opened therein How little did we know of that brave people! How much less were we acquainted with the character of their General, Pascal 348 REv. J. wesLEY’s [Dec. 1768. Paoli; as great a lover of his country as Epaminondas, and as great a General as Hannibal! Sat. 19.--I read Dr. Nowell's answer to Mr. Hill, concerning the expulsion of the Students at Oxford. He has said all that could be said for that stretch of power, that instance of summum jus;* and he says quite enough, to clear the Church of England from the charge of Predes tination: A doctrine which he proves to be utterly inconsistent with the Common Prayer, the Communion Service, the Office of Baptism, the Articles, the Homilies, and the other writings of those that compiled them. Mon.

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. A supernatural conviction of this is faith.” But if this be his judgment, why does he quarrel with me? For how marvel lously small is the difference between us! Only change the word assent for conviction, (which certainly better answers St. Paul’s word, exs/xos,) and do we not come within an hair's breadth of each other? I do not quarrel with the definition of faith in general,--“a supernatural assent to the word of God;” though I think “a supernatural conviction of 378 REv. J. WESLEY’s [Sept. 1769. the truths contained in the word of God” is clearer. I allow, too, that the Holy Spirit enables us to perceive a peculiar light and glory in the word of God, and particularly in the Gospel method of salvation: But I doubt whether saving faith be, properly, an assent to this light and glory. Is it not rather, an assent (if we retain the word) to the truths which God has revealed; or, more particularly, a divine conviction that “God was in Christ, reconciling the world unto himself?” The congregation at St. Ives in the evening was the largest I have seen since I came to Cornwall; and it was a solemn assembly. We had another happy opportunity at the meeting of the society. Saturday, 2. Our Quarterly Meeting was at Redruth. In the evening I preached to eleven or twelve hundred people; but there was no trifler, much less mocker, among them. They heard as for eternity. Sun. 3.--We had a very large congregation, and an useful sermon, at church. Between one and two I preached to some thousands in the main street; but to abundantly more at five, in our amphitheatre at Gwennap; and they were so commodiously placed, row above row, that I believe all could hear. Mon. 4.--About noon I preached in the Lower-Street, at St. Austle, to a very numerous and very serious congregation; but at Medros, where was once the liveliest society in Corn wall, I found but a few, and most of those faint and weary. Tuesday, 5.

That he had not the least conception, much less experience, of inward religion: 2. That an ingenious man may prove just what he pleases, by well devised scriptural etymologies; especially if he be in the fashion, if he affects to read the Hebrew without vowels. And, 3. That his whole hypothesis, philosophical and theological, is unsupported by any solid proof. Fri. 23.--I was desired to hear Mr. Leoni sing at the Jewish synagogue. I never before saw a Jewish congregation behave so decently. Indeed the place itself is so solemn, that it might strike an awe upon those who have any thought of God. Wed. 28.--I sat down to read and seriously consider some of the writings of Baron Swedenborg. I began with huge prejudice in his favour, knowing him to be a pious man, one of a strong understanding, of much learning, and one who thoroughly believed himself. But I could not hold out long. Any one of his visions puts his real character out of doubt. He is one of the most ingenious, lively, entertaining madmen 388 REv. J. WESLEY’s [March, 1770. that ever set pen to paper. But his waking dreams are so wild, so far remote both from Scripture and common sense, that one might as easily swallow the stories of “Tom Thumb,” or “Jack the Giant-Killer.” Mon. MARCH 5-1 came to Newbury, where I had been much importuned to preach. But where? The Dissenters would not permit me to preachin their meeting-house. Some were then desirous to hire the old playhouse; but the good Mayor would not suffer it to be so profaned ! So I made use of a workshop,-a large, commodious place. But it would by no means contain the congregation. All that could hear behaved well; and I was in hopes God would have a people in this place also. The next evening I preached at Bristol, and spent the rest of the week there. Monday, 12. I went to Stroud, where the House was filled as usual. Tuesday, 13. I went by Painswick and Gloucester to Tewkesbury. Wednesday, 14. I preached in the new Room, which is just finished, at Upton; and thence rode on to Worcester, where I preached in a large, old, awkward place, to a crowded and much-affected audience.

At six in the evening I began preaching in the church, and with very uncommon liberty of spirit. At seven in the morning I preached in the library, a large commodious room; but it would not contain the congregation: Many were constrained to go away. Afterwards I rode over to Fort-George, a very regular fortifi cation, capable of containing four thousand men. As I was just taking horse, the Commanding Officer sent word, I was welcome to preach. But it was a little too late: I had then but just time to ride back to Inverness. Sun. 29.--At seven, the benches being removed, the library contained us tolerably well; and, I am persuaded, God shook the hearts of many outside Christians. I preached in the church at five in the afternoon. Mr. Helton designed to preach abroad at seven; but the Ministers desired he would preach in the church, which he did, to a large and attentive congregation. Many followed us from the church to our lodgings, with whom I spent some time in prayer, and then advised them, as many as could, to meet together, and spend an hour every evening in prayer and useful conversation. Mon. 30.--We set out in a fine morning. A little before we reached Nairn, we were met by a messenger from the Minister, Mr. Dunbar; who desired, I would breakfast with him, and give them a sermon in his church. Afterwards we hastened to Elgin, through a pleasant and well-cultivated country. When we set out from hence, the rain began, and poured down till we came to the Spey, the most impetuous river I ever saw. Finding the large boat was in no haste to move, I stepped into a small one, just going off. It whirled us over the stream almost in a minute. I waited at the inn at Fochabers, (dark and dirty enough in all reason,) till our friends overtook me with the horses. The outside May, 1770.] JOURNAL, 397 of the inn at Keith was of the same hue, and promised us no great things. But we were agreeably disappointed. We found plenty of every thing, and so dried ourselves at leisure. Tues. MAY 1.--I rode on to Aberdeen, and spent the rest of the week there. It fell out well, for the weather was uncommon: We had storms of snow or rain every day.

Hindmarsh met them all in the school, and gave an exhortation suited to the occasion. He then gave out that hymn, And am I born to die, To lay this body down P And must my trembling spirit fly Into a world unknown P This increased their concern; so that it was with great diffi culty they contained themselves till he began to pray. Then Al r M r, and R--d N--e, cried aloud for mercy; and quickly another and another, till all but two or three were constrained to do the same; and as long as he continued to pray, they continued the same loud and bitter cry. One of the maids, Elizabeth Nutt, was as deeply convinced as any of them. After prayer, Mr. H. said, “Those of you who are resolved to serve God may go and pray together.” Fifteen of them did so, and continued wrestling with God, with strong cries and tears, till about nine o’clock. Wed. 19.--At the morning prayer many of them cried out again, though not so violently. From this time their whole spirit and behaviour were changed: They were all serious and loving to each other. The same seriousness and mildness continued on Thursday; and they walked together, talking only of the things of God. On Friday evening their concern greatly increased, and caused them to break out again into strong cries. Saturday, 22. They seemed to lose none of their concern, and spent all their spare time in prayer. Sun. 23.--Fifteen of them gave me their names; being resolved, they said, to serve God. In the afternoon I gave them a strong exhortation, and afterward Mr. Rankin. Their very countenances were entirely changed. They drank in every word. Tues. 25.-During the time of prayer in the evening, they Sept. 1770.] JOURNAL, 415 were affected just as the Tuesday before. The two other maids were then present, and were both cut to the heart. Wed. 26.--“I rode,” says Mr. Rankin, “in the afternoon to Kingswood, and went up stairs, in order to retire a little. But when I came up, I heard one of the boys at prayer, in an adjoining room. I listened a while, and was exceedingly struck with many of his expressions. When he ceased I went in, and found two others with him. Just then three more came in. I went to prayer.

“About half-hour after eight, I bade them good night, and sent them up to bed. But Lloyd, Brown, and Robert Hindmarsh slipped aside, when the rest went up, being resolved they would not sleep, nor rest, till God revealed him self to them. When they began to pray, some of the others heard them, and one and another stole down, some half dressed, some almost naked. They continued praying by turns near three quarters of an hour, in which time, first one, then a second, and before they concluded, two more found peace with God. I then went to them, and asked Bobby Hindmarsh, “Why did you slip aside?” He said, ‘Simon Lloyd, and Jacky Brown, and I had agreed together, that we would not sleep till the Lord set us at liberty. After I had prayed with them, and praised God till about half-hour past nine, I desired them to go to bed. They did so; all but those three, who slipped away, and stayed with Richard Piercy, who was in deep agony of soul, and would by no means be persuaded to rise from his knees. The children above, hearing them pray, in a few minutes ran down again. They continued wrestling, with still increasing cries and tears, till three more found peace with God. About a quarter past ten, I went to them again, and observing some of them quite hoarse, insisted upon their going to bed, which all of them then did. But quickly one, and then another, stole out of bed, till, in a quarter of an hour, they were all at prayer again. And the concern among them was deeper than ever, as well as more general; there being but four of our five-and-twenty children, that did not appear to be cut to the heart. However, fearing they might hurt themselves, I sent one of our maids to per suade them to go up. But Jacky Brown catching hold of her, said, “O Betty, seek the salvation of your soul! Seek it in earnest ! It is not too late: And it is not too soon.” Inume diately she fell upon her knees, and burst out into tears and strong cries. The two other maids hearing this, ran in, and were presently seized as violently as her. Jacky Brown then began praying for Betty, and continued in prayer near three quarters of an hour.

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

Wednesday, 30. I walked over to Winchelsea, said to have been once a large city, with abundance of trade and of inhabitants, the sea washing the foot of the hill on which it stands. The situation is exceeding bold, the hill being high and steep on all sides. But the town is shrunk almost into nothing, and the seven churches into half an one. I preached at eleven in the new Square, to a considerable number of serious people; and at Rye in the evening, where were many that are “not far from the kingdom of God.” Thursday, 31. 446 Rev. J. wesLEY’s [Nov. 1771. I preached at Robertsbridge. As yet the whole town is willing to hear: And we may hope, after the stony and the thorny ground hearers are deducted, some will “bring forth fruit with patience.” Sat. NoveMBER 2.--I returned to London. Monday, 4. I went in the stage-coach to Colchester, in which I met with two agreeable companions, whose hearts were quite open to instruction. Tuesday, 5. In our way to Bury we called at Felsham, near which is the seat of the late Mr. Reynolds. The house is, I think, the best contrived and the most beautiful I ever saw. It has four fronts, and five rooms on a floor, elegantly, though not sumptuously, furnished. At a small distance stands a delightful grove. On every side of this, the poor, rich man, who had no hope beyond the grave, placed seats, to enjoy life as long as he could. But being resolved none of his family should be “put into the ground,” he built a structure in the midst of the grove, vaulted above and beneath, with niches for coffins, strong enough to stand for ages. In one of these he had soon the satisfaction of laying the remains of his only child; and, two years after, those of his wife. After two years more, in the year 1759, having eat, and drank, and forgotten God, for eighty-four years, he went himself to give an account of his stewardship. In the evening I preached at Bury; and on Wednesday, 6, rode on, through heavy rain, to Lynn. The people “received the word with joy;” though few, as yet, had any “root in themselves.” Thursday, 7. I was desired by the prisoners to give them a word of exhortation. They received it with the utmost eagerness.

Wed. 13.--I preached at Leith, in the most horrid, dreary Room I have seen in the kingdom. But the next day I found another kind of Room; airy, cheerful, and lightsome; which Mr. Parker undertook to fit up for the purpose, without any delay. Sun. 17.--I had appointed to preach at noon in the Lady’s Walk, at Leith; but being offered the use of the Episcopal chapel, I willingly accepted it, and both read Prayers and preached. Here also the behaviour of the congregation did honour to our Church. Mon. 18.--Dr. Hamilton brought with him Dr. Monro and Dr. Gregory. They satisfied me what my disorder was; and told me there was but one method of cure. Perhaps but one matural one; but I think God has more than one method of healing either the soul or the body. In the evening (the weather being still severe) I preached in the new House at Leith, to a lovely audience, on, “Narrow is the way that leadeth unto life.” Many were present again at 464 REv. J. WESLEY’s [May, 1772. five in the morning. How long have we toiled here almost in vain ' Yet I cannot but hope God will at length have a people even in this place. Wed. 20.--I took my leave of Edinburgh in the morning, by strongly enforcing the Apostle's exhortation, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” I had designed to preach (as usual) at Provost Dixon's, in Haddington, in the way to Dunbar. But the Provost, too, had received light from the “Circular Letter,” and durst not receive those heretics. So we went round by the Marquis of Tweedale’s seat, completely finished within and without. But he that took so much delight in it is gone to his long home, and has left it to one that has no taste or regard for it. So rolls the world away ! In the evening I preached at Dunbar. Thursday, 21. I went to the Bass, seven miles from it, which, in the horrid reign of Charles the Second, was the prison of those venerable men who suffered the loss of all things for a good conscience. It is a high rock surrounded by the sea, two or three miles in circumference, and about two miles from the shore.

I preached again about eight, and then rode back to Harford. After dinner we hasted to the Passage; but the watermen were not in haste to fetch us over; so I sat down on a convenient stone, and finished the little tract I had in hand. However, I got to Pembroke in time, and preached in the Town-Hall, where we had a solemn and comfortable opportunity. Sept. 1772.] JOURNAL, 479 Sun. 23.--The violent rain considerably lessened our congregation at St. Daniel’s. Afterwards, the wind was so extremely high, that I doubted if we could cross the passage; but it stood exactly in the right point, and we got to Harford just before the thunder-storm began. In the evening I took my leave of this loving people, and the next reached Llanelly. Tues. 25.--I went on to Swansea, and preached in the evening to a numerous congregation. I preached in Oldcastle church, mear Bridge-End, about noon, on Wednesday, 26; and in the evening in the Assembly-room at Cowbridge, to an unusually serious congregation. Thursday, 27. I preached at Cardiff, in the Town-Hall, as also the following evening; about noon, in the little church at Carphilly. Saturday, 29. I went on to Bristol. Wed. SEPTEMBER 2.--I preached at Bath. Our Room, though considerably enlarged, will not yet contain the congre gation, which is still continually increasing. Fri. 4.--I went over to Kingswood, and spake largely to the children, as also on Saturday and Sunday. I found there had been a fresh revival of the work of God among them some months ago: But it was soon at an end, which I impute chiefly to their total neglect of private prayer. With out this, all the other means which they enjoyed could profit them nothing. Sun. 6.--I preached on the quay, at Kingswood, and near King's Square. To this day field-preaching is a cross to me. But I know my commission, and see no other way of “preaching the Gospel to every creature.” In the following week I preached at Bath, Frome, Corsley, Bradford, and Keynsham; on Tuesday, 15, at Pensford. Thence I went to Publow, which is now what Leytonstone was once. Here is a family indeed. Such mistresses, and such a company of children, as, I believe, all England cannot parallel ! Wednesday, 16. I spent an hour with them in exhortation and prayer, and was much comforted among them.

His criticisms on Homer and Horace seem to be well grounded. Very probably the xvves, mentioned by Homer, were not dogs, but attendants; and without doubt ovenas means, not mules, but the outguards of the camp. It seems, that ode in Horace ought to be read, Sume, Maecenas, cyathos amici Sospitis. Cantum et vigiles lucernas Perfer in lucem. In the Art of Poetry he would read, Unumque prematur in annum. Lib. 1. Ode 9. For Campus et area, Read Cantus et aleae. Lib. 3. Ode 29. For Tum me biremis praesidio scaphae aura. feret: Read Cum me-Aura ferat. Lib. 3. Ode 23. Read Thure placaris, et horna. Fruge Lares, avidasque Parcas. And Lib. 1. Ode. 20. Read Vile potabo. A few things in the second volume are taken from Jacob Behmen; to whom I object, not only that he is obscure; July, 1773.] JOURNAL. 503 (although even this is an inexcusable fault in a writer on practical religion;) not only that his whole hypothesis is unproved, wholly unsupported either by Scripture or reason; but that the ingenious madman over and over contradicts Christian experience, reason, Scripture, and himself. But, setting these things aside, we have some of the finest sentiments that ever appeared in the English tongue; some of the noblest truths, expressed with the utmost energy of language, and the strongest colours of poetry: So that, upon the whole, I trust this publication will much advance the cause of God, and of true religion. Tues. 13.--I preached at Wednesbury; Wednesday, 14, at Dudley and Birmingham. Thursday, 15. I went on to Witney, and had the satisfaction to find that the work of God was still increasing. In the evening I preached at the east end of the town, to a numerous and attentive congregation. In the morning I met the select society, full of faith and love; although the greater part of them are young, some little more than children. At six I preached at the west end of the town, near Mr. Bolton’s door. After preaching, I had a pleasant journey to Wheatley, and the next day to London. In this journey I read over that strange book, “The Life of Sextus Quintus;” an hog-driver at first, then a Monk, a Priest, a Bishop, a Cardinal, a Pope. He was certainly as great a genius, in his way, as any that ever lived.

Many of them had admirable voices, and tolerable skill. I know not when I have heard so agreeable a sound: It was indeed the voice of melody. But we had one jarring string: A drunken gentle man was a little noisy, till he was carried away. Wed. 30.--I went on to Congleton, where I received letters, informing me that my presence was necessary at Bristol. So about one I took chaise, and reached Bristol about half an hour after one the next day. Having done my business in about two hours, on Friday in the afternoon I reached Congleton again; (about a hundred and forty miles from Bristol;) no more tired (blessed be God 1) than when I left it. What a change is in this town | The bitter enmity of the townsfolks to the Methodists is clean forgotten. So has the steady beha viour of the little flock turned the hearts of their opposers. APRIL 3.−(Being Easter Day.) I went on to Macclesfield, and came just in time (so is the scene changed here also) to walk to the old church, with the Mayor and the two Ministers. The rain drove us into the House in the evening; that is, as many as could squeeze in ; and we had a season of strong consola tion, both at the preaching, and at the meeting of the society. Mon. 4.--I went on to Manchester, where the work of God appears to be still increasing. Tuesday, 5. About noon I preached at New-Mills, to an earnest, artless, loving people; and in the evening, at poor, dull, dead Stockport, not without hopes that God would raise the dead. As one means of this, I determined to restore the morning preaching, which had been discontinued for many years. So I walked over from Portwood in the morning, and found the house well filled at five o’clock. Wednesday, 6. I preached at Pendleton-pole, two miles from Manchester, in a new chapel designed for a Church Minister, which was filled from end to end. April, 1774.] JOURNAL. Il Thur. 7.--I preached about noon at Northwich, now as quiet as Manchester: And in the evening at that lovely spot, Little Leigh. Friday, 8. I went on to Chester. Saturday, 9. I visited our old friends at Alpraham ; many of whom are now well nigh worn out, and just ready for the Bridegroom. Mon.

Smith struck in just then : In a minute more we had been down the precipice; and had not the horses then stopped at once, they must have carried him and us down together. “Let those give thanks whom the Lord hath redeemed, and delivered from the hand of the enemy l’” Fri. 24.--I read over Dr. Wilson’s tract on the Circulation of the Blood. What are we sure of but the Bible? I thought nothing had been more sure, than that the heart is the grand moving power, which both begins and continues the circula tion. But I think the Doctor has clearly proved, that it does not begin at the heart; and that the heart has quite another office, only receiving the blood, which then moves on through its channels, on the mere principle of suction, assisted by the ethereal fire, which is connected with every particle of it. Sun. 26.--In the morning I preached at the Ballast-Hills, among the glassmen, keelmen, and sailors. As these had nothing to pay, I exhorted them “to buy wine and milk with out money and without price.” Mon. 27.-I took my leave of this lovely place and people, and about ten preached to a serious congregation at Durham. About six I preached at Stockton-upon-Tees, on a text suited to the congregation, “Where their worm dieth not, and the fire is not quenched.” Tues. 28.--This being my birth-day, the first day of my seventy-second year, I was considering, How is this, that I find just the same strength as I did thirty years ago? That my sight is considerably better now, and my nerves firmer, than they were then? That I have none of the infirmities of old age, and have lost several I had in my youth? The grand cause is, the good pleasure of God, who doeth whatsoever pleaseth Him. The chief means are, 1. My constantly rising at four, for about fifty years. 2. My generally preaching at five in the morning; one of the most healthy exercises in the world. 3. My never travelling less, by sea or land, than four thousand five hundred miles in a year. In the evening I preached at Yarm; about eleven the next day at Osmotherley; and in the evening at Thirsk. Thursday, 30.

Mon. 14.--In the evening I preached at Bury; Tuesday, 36 REV. J. WESLEY’s [Nov. 1774. 15, about one at Loddon, to a people the most athirst for God of any I found in the county. In the afternoon I went on to Yarmouth. When was “confusion worse confounded?” Divi sion after division has torn the once-flourishing society all in pieces. In order to heal the breach, in some measure, I enforced those deep words, “Though I have all knowledge and all faith, so as to remove mountains, and have not love, it profiteth me nothing.” One of our former Leaders being asked what he thought of this, frankly answered, “It is damnable doctrine.” Thur. 17.--About noon I preached at Lowestoft, where the little flock are remarkably lively. The evening congregation at Yarmouth was all attention; and truly the power of God was present to heal them. In the evening I returned to Norwich. Never was a poor society so neglected as this has been for the year past. The morning preaching was at an end; the bands suffered all to fall in pieces; and no care at all taken of the classes, so that whether they met or not, it was all one; going to church and sacrament were forgotten; and the people rambled hither and thither as they listed. On Friday evening I met the society, and told them plain, I was resolved to have a regular society or none. I then read the Rules, and desired every one to consider whether he was willing to walk by these Rules or no. Those in particular, of meeting their class every week, unless hindered by distance or sickness, (the only reasons for not meeting which I could allow,) and being constant at church and sacrament. I desired those who were so minded to meet me the next night, and the rest to stay away. The next night we had far the greater part; on whom I strongly enforced the same thing. Sunday, 20. I spoke to every Leader, concerning every one under his care; and put out every person whom they could not recom mend to me. After this was done, out of two hundred and four members, one hundred and seventy-four remained. And these points shall be carried, if only fifty remain in the society. Mon. 21.--I examined the society at Loddon.

Thur. 21.--At the earnest request of the prisoner, who was to die next day, (and was very willing so to do; for, after deep agony of soul, he had found peace with God,) I preached at Newgate to him, and a crowded audience; many of whom felt that God was there. Sunday, 24. I preached abroad in the afternoon to a lovely congregation. Friday, 29, we observed as a fast-day, meeting at five, nine, one, and in the evening: And many found a strong hope, that God will yet be entreated for a guilty land. Sun. October 1.--The weather favoured us again: I preached once more abroad, and concluded at the point where I begun, in opening and strongly applying those words, “Believe on the Lord Jesus Christ, and thou shalt be saved.” 56 REv. J. WESLEY’s [Oct. 1775. Mon. 2.--I set out early; and, preaching at the Devizes, Sarum, Winchester, and Portsmouth in my way, on Friday, 6, in the afternoon I returned to London. Sun. 8.--I preached in Moorfields to a larger congregation than usual. Strange that their curiosity should not be satisfied yet, after hearing the same thing near forty years 1 Mon. 9.-I preached at Chesham, on the strait gate; and all that heard seemed affected for the present. Tuesday, 10, I went on to Wycomb, and was much refreshed by the earnest attention of the whole congregation. Wednesday, 11. I took a walk to Lord Shelburne's house. What variety, in so small a compass! A beautiful grove, divided by a serpentine walk, conceals the house from the town. At the side of this runs a transparent river, with a smooth walk on each bank. Beyond this is a level lawn; then the house with sloping gardens behind it. Above these is a lofty hill; near the top of which is a lovely wood, having a grassy walk running along, just within the skirts of it. But can the owner rejoice in this paradise? No; for his wife is snatched away in the bloom of youth ! Thur. 12.--About noon I preached at Watlington; and in the evening at Oxford, in a large House formerly belonging to the Presbyterians. But it was not large enough: Many could not get in. Such a congregation I have not seen at Oxford, either for seriousness, or number, for more than twenty years.

But he could not in anywise be prevailed on to accept of the proposal. I afterwards heard, he had been insane before he left London. However, I could now only make the best of it. Dec. 1775.] JOURNAL. 6] Fri. December 1.--After preaching at Loddon, I returned to Norwich, and procured Mr. a lodging in a friend’s house, where I knew he would want nothing. I now again advised him to go straight to London in my chaise; but it was lost labour. Sat. 2.--I procured “the History of Norwich,” published but a few years since. The author shows, that it was built about the year 418. But it increased in succeeding ages, till it was more than double to what it is now, having no less than sixty churches. Its populousness may be indisputably proved, by one single circumstance:-The first time it was visited with the sweating-sickness, (which usually killed inten hours,)there died, in about six months, upwards of fifty-seven thousand persons; which is a considerably greater number than were in the whole city a few years ago. He remarks concerning this unaccount able kind of plague, 1. That it seized none but Englishmen; none of the French, Flemings, or other foreigners then in the kingdom, being at all affected: 2. That it seized upon English men in other kingdoms, and upon none else: And, 3. That the method at last taken was this,-The patient, if seized in the day-time, was immediately to lie down in his clothes, and to be covered up; if in the night-time, he was to keep in bed; and if they remained four-and-twenty hours without eating or drinking any thing, then they generally recovered. In the evening a large mob gathered at the door of the preaching-house, the captain of which struck many (chiefly women) with a large, stick. Mr. Randal going out to see what was the matter, he struck him with it in the face. But he was soon secured, and carried before the Mayor; who, knowing him to be a notorious offender, against whom one or two warrants were then lying, sent him to gaol without delay. Tues. 5.-We set out a little before day, and reached Lynn in the afternoon.

Sat. 6.--I returned to London; and I returned just in time; for on Sunday, 7, the severe frost set in, accompanied with so deep a snow, as made even the high road impassable. For some days before the frost broke up, it was observed, by means of the thermometer, that the cold was several degrees more intense than that in the year 1741. But God then removed the cup from us, by a gentle, gradual thaw. Sun. 14.--As I was going to West-Street chapel, one of the chaise-springs suddenly snapped asunder ; but the horses instantly stopping, I stepped out without the least incon venience. At all my vacant hours in this and the following week, I endeavoured to finish the “Concise History of England.” I am sensible it must give offence, as in many parts I am quite singular; particularly with regard to those greatly injured characters, Richard III., and Mary Queen of Scots. But I must speak as I think; although still waiting for, and willing to receive, better information. 68 REv. J. W. Esley’s [March, 1776. Sun. 28.--I was desired to preach a charity sermon in All hallows church, Lombard-Street. In the year 1735, about forty years ago, I preached in this church, at the earnest request of the Churchwardens, to a numerous congregation, who came, like me, with an intent to hear Dr. Heylyn. This was the first time that, having no notes about me, I preached extempore. Wed. FEBRUARY 14.--I preached at Shoreham. How is the last become first ! No society in the county grows so fast as this, either in grace or number. The chief instrument of this glorious work is Miss Perronet, a burning and a shining light. Fri. 23-I looked over Mr. Bolt's “Considerations on the Affairs of India.” Was there ever so melancholy a picture ? How are the mighty fallen The Great Mogul, Emperor of Hindostan, one of the mightiest Potentates on earth, is become a poor, little, impotent slave to a Company of Mer chants | His large, flourishing empire is broken in pieces and covered with fraud, oppression, and misery ! And we may call the myriads that have been murdered happy, in comparison of those that still groan under the iron yoke. Wilt not thou visit for these things, O Lord? Shall the fool still say in his heart, “There is no God?” Sun.

7.--I went on to Selkirk. The family came to prayer in the evening, after which the mistress of it said, “Sir, my daughter Jenny would be very fond of having a little talk with 74 REv. J. wesley’s [May, 1776. you. She is a strange lass; she will not come down on the Lord’s day but to public worship, and spends all the rest of the day in her own chamber.” I desired she would come up; and found one that earnestly longed to be altogether a Chris tian. I satisfied her mother that she was not mad; and spent a little time in advice, exhortation, and prayer. Wed. 8.--We set out early, but found the air so keen, that before noon our hands bled as if cut with a knife. In the evening I preached at Edinburgh; and the next evening near the river-side in Glasgow. Fri. 10.--I went to Greenock. It being their fast-day before the sacrament, (ridiculously so called, for they do not fast at all, but take their three meals, just as on other days,) the congregation was larger than when I was here before, and remarkably attentive. The next day I returned to Glasgow, and on Sunday, 12, went in the morning to the high-kirk, (to show I was no bigot,) and in the afternoon to the Church of England chapel. The decency of behaviour here surprises me more and more. I know nothing like it in these kingdoms, except among the Methodists. In the evening the congre gation by the river-side was exceeding numerous; to whom I declared “the whole counsel of God.” Monday, 13. I returned to Edinburgh, and the next day went to Perth, where (it being supposed no house would contain the congre gation) I preached at six on the South-Inch, though the wind was cold and boisterous. Many are the stumbling-blocks which have been laid in the way of this poor people. They are removed; but the effects of them still continue. Wed. 15.--I preached at Dundee, to nearly as large a con gregation as that at Port-Glasgow. Thursday, 16. I attended an Ordination at Arbroath. The Service lasted about four hours; but it did not strike me. It was doubtless very grave; but I thought it was very dull. Fri. 17.--I reached Aberdeen in good time. Saturday, 18. I read over Dr.

I came to Llyngwair on Tuesday, 30. The next day, October 1, the Captain of a sloop at Fishgard, a small sea-port town, ten or twelve miles from Llyngwair, sent me word he would sail for Dublin in the evening; but he did not stir till about eight the next evening. We had a small, fair wind. From Fishgard to Dublin is about forty leagues. We had run ten or twelve, till, at about eight in the morning, Friday, 3, it fell dead calm. The swell was then such as I never felt before, except in the Bay of Biscay. Our little sloop, between twenty and thirty tons, rolled to and fro with a wonderful motion. About nine, the Captain, finding he could not get forward, would have returned, but he could make no way. About eleven I desired we might go to prayer. Quickly after the wind sprung up fair; but it increased, till, I 10 REv. J. wesley’s [Oct. 1777. about eight at night, it blew a storm, and it was pitch dark : so that, having only the Captain and a boy on board, we had much ado to work the vessel. However, about ten, though we scarce know how, we got safe into Dublin Bay. Sat. 4.--Between seven and eight I landed at Ring's End. Mr. M'Kenny met me, and carried me to his house. Our friends presently flocked from all quarters, and seemed equally surprised and pleased at seeing me. I moved no dispute, but desired a few of each side to meet me together at ten on Monday morning. In the evening, although on so short a warning, we had an exceeding large congregation; on whom (waiving all matter of contention) I strongly enforced those solemn words, “I must work the works of Him that sent me, while it is day; the night cometh, when no man can work.” Sun. 5.-I was much comforted at St. Patrick’s, where an uncommon awe seemed to rest on the whole assembly. In the evening I preached on Eph. iv. 30, &c., being the con clusion of the Epistle for the day. Nothing could be more seasonable, and I read it as a presage of good. Mon.

Delap, John Carr, Joseph Bradford, and Jesse Bugden, with the chaise, which was stuck fast in the slough. As none of them thought of unharnessing the horses, the traces were soon broke : At length they fastened ropes to the chaise, and to the stronger horse; and the horse pulling, and the men thrusting at once, they thrust it through the slough to the firm land. In an hour or two after we all met at Ballinacurrah. • While I was walking, a poor man overtook me, who appeared to be in deep distress: He said, he owed his land lord twenty shillings rent, for which he had turned him and his family out of doors; and that he had been down with his relations to beg their help, but they would do nothing. Upon my giving him a guinea, he would needs kneel down in the 124 REv. J. Wesley’s [May, 1778. road to pray for me; and then cried out, “O, I shall have a house ! I shall have a house over my head l’” So perhaps God answered that poor man's prayer, by the sticking fast of the chaise in the slough I Tues. 19.--In the evening I preached at Sligo, in the old Court-House, an exceeding spacious building: I know not that ever I saw so large a congregation here before ; nor (considering their number) so well behaved. Will God revive his work even in this sink of wickedness, and after so many deadly stumbling-blocks 2 Upon inquiry, I found, there had been for some time a real revival of religion here. The congregations have considerably increased, and the society is nearly doubled. We had in the evening a larger congregation than before, among whom were most of the Gentry of the town: And all but one or two young gentlemen (so called) were remarkably serious and attentive. I now received an intelligible account of the famous mas sacre at Sligo. A little before the Revolution, one Mr. Morris, a Popish gentleman, invited all the chief Protestants to an entertainment; at the close of which, on a signal given, the men he had prepared fell upon them, and left not one of them alive. As soon as King William prevailed, he quitted Sligo.

Brown, a gentlewoman in the neighbourhood. She said, “Six years ago my daughter Jane, then seventeen years old, was struck raving mad; she would strike any one she could, particularly her father; she cursed and swore horribly; she never slept; and let her hands be bound ever so fast over night, they were loose in the morning. The best Physicians were consulted, and all means used; but to no purpose. On Thursday, December 28, last, she violently struck her father on the breast; the next day, Friday, 29, she was perfectly well, without using any means at all; and she has continued ever since, not only in her senses, but full of faith and love.” Thur. 28.--Between nine and ten I preached at a village called Magharacolton, to a large and serious congregation; and in the evening, at Londonderry. Considering the large ness and seriousness of the congregations, I wonder no more good is done here. Mon. JUNE 1.-I went over to the New-Buildings, and took my honourable post in the Mill. Deep attention sat on every face. So it usually does, when the poor have the Gospel preached. I preached at Londonderry in the evening, on, “I am not ashamed of the Gospel of Christ.” How happy would many of those be, if they had but thoroughly learned this lesson 1 Wed. 3.-I took an account of the present society, a little 126 REv. J. Wesley’s [June, 1778. smaller than it was three years ago. Thursday, 4. I took my leave of this affectionate people, and about eleven preached at New-Town, Limavaddy. In the afternoon I went on to Kilrea, and was cordially received by Mr. Haughton, once a Travelling Preacher, now a Magistrate, and Rector of a parish. But the church wherein it was at first proposed I should preach, is, as I found, a mere heap of ruins: So I preached in the new meeting-house; a very large and commodious build ing. Abundance of people flocked together; some of them seemed not a little affected; and all were seriously attentive: Surely some will bring forth good fruit. Fri. 5.--We went on to Coleraine.

Thur. 5.--I returned to Chatham, and on the following morning set out in the stage-coach for London. At the end Dec. 1778.] JOURNAL. 141 of Stroud, I chose to walk up the hill, leaving the coach to follow me. But it was in no great haste: It did not overtake me till I had walked above five miles. I cared not if it had been ten : The more I walk, the sounder I sleep. Sun. 15.-Having promised to preach in the evening at St. Antholine's church, I Lad desired one to have a coach ready at the door, when the service at the new chapel was ended. But he had forgot; so that, after preaching and meeting the society, I was obliged to walk as fast as I could to the church. The people were so wedged together, that it was with difficulty I got in. The church was extremely hot; but this I soon forgot; for it pleased God to send a gracious rain upon his inheritance. Thur. 26.--I fulfilled the dying request of Ann Thwayte, by burying her remains, and preaching her funeral sermon. In all the changes of those about her, she stood steadfast, doing and suffering the will of God: She was a woman of faith and prayer; in life and death adorning the doctrine of God her Saviour. Sun. 29.--I was desired to preach a charity sermon in St. Luke's church, Old-Street. I doubt whether it was ever so crowded before; and the fear of God seemed to possess the whole audience. In the afternoon I preached at the new chapel; and at seven, in St. Margaret's, Rood-Lane; full as much crowded as St. Luke’s. Is then the scandal of the Cross ceased ? Tues. DECEMBER 1.--I went to Rye. Here, as in many other places, those who begin to flee from the wrath to come are continually “received to doubtful disputations;” puzzled and perplexed with intricate questions concerning absolute and unconditional decrees | Lord, how long wilt thou suffer this? How long shall these well-meaning zealots destroy the dawning work of grace, and strangle the children in the birth” Wed. 2.-In the evening I preached at Robertsbridge, and spoke with all possible plainness, both for the sake of threescore children, and of a large congregation of serious, attentive people. Thur.

Some time after, he died, rejoicing in God, and praising him with his latest breath.” Fri. 19.-I preached in Bengeworth church about noon, and about six in Pebworth church. Saturday, 20. I went on to Birmingham. Sunday, 21. Just at the time of preaching, at Bromwich-Heath, began such a storm as that which ushered in the year. Yet as no house could contain the people, I was constrained to stand in the court-yard. For a moment I was afraid of the tiles falling on the people; but they regarded nothing but the word. As I concluded, we had a furious shower of hail: Hitherto could the prince of the power of the air go; but no farther. After preaching at Wednesbury, Darlaston, Dudley, and Wolverhampton, on Wednesday, 24, I went on to Madeley. In the way I finished a celebrated “Essay on Taste.” And is this the treatise that gained the premium ? It is lively and pretty; but neither deep nor strong. Scarce any of the terms are accurately defined : Indeed, defining is not this author's talent. He has not by any means a clear apprehension; and it is through this capital defect, that he jumbles together true and false propositions, in every chapter and in every page. To this Essay three extracts are subjoined. The first is much to the purpose. The second is a superficial, empty thing. Is this a specimen of the great M. D'Alembert? But I was most surprised at the third. What l is this extracted from the famous Montesquieu' It has neither strength, nor clearness, nor justness of thought ! And is this the writer so admired all over Europe? He is no more to be compared to Lord Forbes, or Dr. Beattie, than a mouse to an elephant. Thur. 25.-I preached in the new House which Mr. 146 REv. J. WESLEY’s [April, 1779. Fletcher has built in Madeley wood. The people here exactly resemble those at Kingswood; only they are more simple and teachable. But for want of discipline, the immense pains which he has taken with them has not done the good which might have been expected. I preached at Shrewsbury in the evening, and on Friday, 26, about noon, in the assembly-room at Broseley. It was well we were in the shade; for the sun shone as hot as it usually does at Midsummer.

S ’s at Nantwich, a nephew of Mr. Matthew S ; who was, fifty years ago, one of our little company at Oxford, and was then both in person, in natural temper, and in piety, one of the loveliest young men I knew. Mr. Joseph S was then unborn, and was for many years without God in the world. But he is now as zealous in the works of God, as he was once in the works of the devil. While I preached it was a season of strong consolation; but one young gentlewoman refused to be comforted. She fol lowed me into Mr. S ’s all in tears; but would neither touch meat nor drink. After I had spent a little time in prayer, she broke out into prayer herself; and she did not cease, till God turned her sorrow into joy unspeakable. After preaching at Alpraham and Chester, on Wednesday I went on to Warrington. The proprietor of the new chapel had sent me word, that I was welcome to preach in it; but he had now altered his mind: So I preached in our own; and I saw not one inattentive hearer. “ I preached at Liverpool in the evening, and the next day; at Wigan on Friday; on Saturday and Sunday at Bolton. Monday, 12. I preached at Bury about one; and in the evening at Rochdale. Now was the day of visitation for this town. The people were all on fire : Never was such a flame kindled here before; chiefly by the prayer-meetings scattered through the town. Tuesday, 13. I preached at nine to a crowded audience in the new House at Bacup; at one in the shell of the house at Padiham, where there is at length a prospect of peace, after abundance of disturbance, caused by one who neither fears God nor reverences man. In the evening I preached at Colne; but the people were still in such a panic, that few durst go into the left-hand gallery. Wednesday, 14. After a delightful ride through the mountains, I preached first in Todmorden, and then in Heptonstall church. I after wards lodged at the Ewood, which I still love for good Mr. Grimshaw’s sake. Thur. 15.--I went to Halifax, where a little thing had lately occasioned great disturbance. An angel blowing a trumpet was placed on the sounding-board over the pulpit.

155 driven into the House; and again I delivered my own soul, to a larger congregation than before. In the morning we had an affectionate parting, perhaps to meet no more. I am glad, however, that I have made three journeys to Inverness. It has not been lost labour. Between ten and eleven I began preaching at Nairn. The House was pretty well filled again; and many more of the Gentry were there, than were present on Tuesday. It pleased God to give me again liberty of speech, in opening and applying those words, “God is a Spirit; and they that worship him, must worship him in spirit and in truth.” About two we reached Sir Lodowick Grant’s. In the evening we had a very serious congregation. Afterwards I spent an hour very agreeably with the family, and two or three neigh bouring gentlemen. Fri. 11.--We did not stop at Keith, but went on to Strath bogie. Here we were in a clean, convenient house, and had everything we wanted. All the family very willingly joined us in prayer. We then slept in peace. Sat. 12.--About one I preached at Inverury, to a larger congregation than before, and was again refreshed with the simplicity and earnestness of the plain country-people. In the evening i preached at Aberdeen. Sunday, 13. I spoke as closely as I could, both morning and evening, and made a pointed application to the hearts of all that were prescnt. I am convinced this is the only way whereby we can do any good in Scotland. This very day I heard many excellent truths delivered in the kirk. But as there was no application, it was likely to do as much good as the singing of a lark. I wonder the pious Ministers in Scotland are not sensible of this. They cannot but see, that no sinners are convinced of sin, none converted to God, by this way of preaching. How strange is it then, that neither reason nor experience teaches them to take a better way ! Mon. 14.--I preached again at Arbroath; Tú2sday, 15, at Dundee; and Wednesday, 16, at Edinburgh. Thursday, 17. I examined the society. In five years I found five members had been gained Ninety-nine being increased to a hundred and four. What then have our Preachers been doing all this time? 1.

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

I took a solemn leave of the children at Kingswood. Several of them have been convinced of sin again and again; but they soon trifled their convictions away. 168 Rev. J. wesley’s [Oct. 1779. Sun. 3.-I preached once more in the Square, to a mul titude of people; and afterwards spent a solemn hour with the society, in renewing our covenant with God. Mon. 4.--I left Bristol, preached at the Devizes at eleven, and in the evening at Sarum. Tuesday, 5. I preached at Whitchurch, where many, even of the rich, attended, and behaved with much seriousness. Wednesday, 6. At eleven I preached in Winchester, where there are four thousand five hundred French prisoners. I was glad to find they have plenty of wholesome food; and are treated, in all respects, with great humanity. In the evening I preached at Portsmouth-Common. Thurs day, 7. I took a view of the camp adjoining to the town, and wondered to find it as clean and meat as a gentleman’s garden. But there was no Chaplain. The English soldiers of this age have nothing to do with God! Fri. 8.--We took chaise, as usual, at two, and about eleven came to Cobham. Having a little leisure, I thought I could not employ it better than in taking a walk through the gardens. They are said to take up four hundred acres, and are admirably well laid out. They far exceed the celebrated gardens at Stow ; and that in several respects:--1. In situation; lying on a much higher hill, and having a finer prospect from the house. 2. In having a natural river, clear as crystal, running beneath and through them. 3. In the buildings therein; which are fewer indeed, but far more elegant; yea, and far better kept, being nicely clean, which is sadly wanting at Stow. And, lastly, In the rock-work; to which nothing of the kind at Stow is to be compared. This night I lodged in the new house at London. How many more nights have I to spend there? Mon. 11.--I began my little tour into Northamptonshire. In the evening I preached at Stony-Stratford; the next day at Honslip, and at Morton, a little mile from Buckingham. Wed nesday, 13. Having so lately seen Stourhead and Cobham gardens, I was now desired to take a view of the much more celebrated gardens at Stow.

He was scarce come out, when another party beset the house, and came so quick, that he had but just time to get in again; and the maid, not having flax enough at hand, covered the door with foul linen. When these also had wearied them selves with searching, and went away, he put on his boots and great coat, took a gun and a rug, (it being a sharp frost,) and crept into a little marsh near the house. A third party came quickly, swearing he must be about the house, and they would have him if he was alive. Hearing this, he stole away with full speed, and lay down near the sea-shore, between two hillocks, covering himself with sea-weeds. They came so near that he heard one of them swear, “If I find him, I will hang him on the next tree.” Another answered, “I will not stay for that: I will shoot him the moment I see him.” After some time, finding they were gone, he lifted up his head, and heard a shrill whistle from a man fifty or sixty yards off. He soon knew him to be a deserter from the rebel army. He asked Mr. H. what he designed to do; who answered, “Go in my boat to the English ships, which are four or five and twenty miles off.” But the rebels had found and burnt the boat. So, knowing their life was gone if they stayed till the morning, they got into a small canoe, (though liable to overset with a puff of wind,) and set off from shore. Having rowed two or three miles, they stopped at a little island, and made a fire, being almost perished with cold. But they were quickly alarmed, by a boat rowing toward the shore. Mr. Hatton, standing up, said, “We have a musket and a fusee. If you load one, as fast as I discharge the other, I will give a good account of them w 174 REv. J. WESLEY’s [Feb. 1780. all.” He then stepped to the shore, and bade the rowers stop, 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.

Mr. 176 REv. J. Wesley’s [April, 1780. Harmer read Prayers both morning and afternoon. We had a large congregation in the morning; as many as the church could well contain in the afternoon; and more than it could contain in the evening. At last there is reason to hope, that God will have a steady people even in this wilderness. The next evening, when a few of the society were met together, the power of God came mightily upon them. Some fell to the ground; some cried aloud for mercy; some rejoiced with joy unspeakable. Two or three found a clear sense of the love of God; one gay young woman, in particular, who was lately much prejudiced against this way, but is now filled with joy unspeakable. Monday, Tuesday, and Wednesday, I spent at Liverpool, being undetermined whether to proceed or not. At length I yielded to the advice of my friends, and deferred my journey to Ireland. So I preached at Northwich about noon, and in the evening at Alpraham, in the midst of all the old Methodists. We had a very different congregation at Nantwich in the evening. But as many as could get into the House, or near the door, behaved very seriously. Sat. APRIL 1.--I returned to Chester, and found many alive to God, but scarce one that retained his pure love. Sunday, 2. I reached Warrington about ten. The chapel was well filled with serious hearers; and I believe God confirmed the word of his grace. Hastening back to Chester, I found a numerous congregation waiting, and immediately began, “This is the victory that overcometh the world, even our faith.” Mon. 3.-I returned to Manchester, and, Tuesday, 4, strongly applied, “What could I have done more to my vineyard, that I have not done?” At present there are many here that “bring forth good grapes:” But many swiftly increase in goods; and I fear very few sufficiently watch and pray that they may not set their hearts upon them. Wed. 5.--I preached at Bolton; Thursday, 6, about noon, at Bury; and at Rochdale in the evening. Friday, 7. I went to Delph, a little village upon the mountains, where a remarkable work of God is just broke out. I was just set down, when the Minister sent me word, I was welcome to preach in his church.

I was just set down, when the Minister sent me word, I was welcome to preach in his church. On hearing this, many people walked thither immediately, near a mile from the town; but in ten minutes he sent me word, his mind was changed. We knew not then what to do, till the April, 1780.] JOURNAL. 177 Trustees of the Independent meeting offered us the use of their House. It was quickly filled, and truly God bore witness to his word. In the evening I preached at Huddersfield. Satur day, 8. About moon I opened the new House at Mirfield, and in the evening preached at Daw-Green. Sunday, 9. I went on to Birstal, and took my stand at the front of the House, though the north-east wind whistled round about. I preached again between four and five, pointing them to the Great Shepherd and Bishop of their souls. Mon. 10.--I preached in the prison at Whitelee ; in the evening at Morley; and on Tuesday morning at Cross-Hall. The family here are much grown in grace since I saw them last. Most of them now enjoy the great salvation, and walk worthy of their vocation; and all around them “see their good works, and glorify their Father which is in heaven.” In the evening I preached to a very genteel congregation at Wakefield. Wednesday, 12. After preaching at Rothwell, I inquired what was become of that lovely class of little girls, most of them believers, whom I met here a few years since. I found those of them that had pious parents remain to this day: But all of them whose parents did not fear God are gone back into the world. In the evening I preached in the new House at Leeds. Thursday, 13. I opened the new House at Hunslet. On Fri day, I preached at Woodhouse. Sunday, 16. Our House at Leeds was full at eight; yet every one heard distinctly. In the afternoon I preached at the old church; but a considerable part of the people could not hear. Indeed the church is remarkably ill constructed. Had it been built with common sense, all that were in it, and even more, might have heard every word. Mon. 17.--I left Leeds in one of the roughest mornings I have ever seen. We had rain, hail, snow, and wind, in abun dance.

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

It is now all in ruins, only a small dwelling-house is built on one part of it. The situation of it is exceeding fine, on the side of a steep mountain, hanging over a river, from which another mountain rises, equally steep, and clothed with wood. At a little distance is the chapel, which is in perfect preservation, both within and without. Ishould never have thought it had belonged to any one less than a sovereign Prince 1 the inside being far more elegantly wrought with variety of Scripture histories in stone-work, than I believe can be found again in Scotland; perhaps not in all England. Hence we went to Dunbar. Wednesday, 24. In the after noon I went through the lovely garden of a gentleman in the town, who has laid out walks hanging over the sea, and winding among the rocks. One of them leads to the Castle, wherein that poor injured woman, Mary Queen of Scots, was confined. But time has well nigh devoured it : Only a few ruinous walls are now standing. Thur. 25.-We went on to Berwick. Friday, 26. In returning to Alnwick we spent an hour at H., an ancient monastery. Part of it the Duke of Northumberland has repaired, furnished it in a plain manner, and surrounded it with a little garden. An old inscription bears date 1404, when part of it was built by the fourth Earl of Northumberland. How many generations have had their day since that time, and then passed away like a dream | We had a happy season at Alnwick with a large and deeply attentive congregation. Sat. 27.--At noon I preached in the Town-Hall at Morpeth; and God applied his word to many hearts. In the afternoon I preached to the loving colliers at Placey, and then went on to Newcastle. Sun. 28.--Between eight and nine in the morning I preached at Gateshead-Fell, on Fellowship with God; a subject which not a few of them understand by heart-felt experience. The congregation at Sheephill about noon was far too large for any House to contain. Such was the power of God that I almost wondered any could help believing. At June, 1780.] JOURNAL. 183 five I preached at the Garth-Heads, to a still more numerous congregation; but there were few among them whoremembered my first preaching near that place in the Keelman’s Hospital.

A few of them seemed to be much affected. In the evening I preached at Hinckley, one of the civilest towns I have seen. Wed. 17.-I went on to Leicester; Thursday, 18, to Northampton; and Friday, 19, to Hinxworth, in Hertford shire. Adjoining to Miss Harvey’s house is a pleasant gar den; and she has made a shady walk round the neighbour ing meadows. How gladly could I repose awhile here ! But repose is not for me in this world. In the evening many of the villagers flocked together, so that her great hall was well filled. I would fain hope, some of them received the seed in good ground, and will bring forth fruit with patience. Sat. 20.-We reached London. All the following week the congregations were uncommonly large. Wednesday, 24. My brother and I paid our last visit to Lewisham, and spent a few pensive hours with the relict of our good friend, Mr. Blackwell. We took one more walk round the garden and meadow, which he took so much pains to improve. Upwards of forty years this has been my place of retirement, when I could spare two or three days from London. In that time, first Mrs. Sparrow went to rest; then Mrs. Dewall; then good Mrs. Blackwell; now Mr. Blackwell himself. Who can tell how soon we may follow them? Mon. 29.-I preached at West-Street, on the ministry of angels; and many were greatly refreshed in considering the office of those spirits that continually attend on the heirs of salvation. Friday, AUGUST 2, we observed as a day of fasting and prayer for a blessing on the ensuing Conference; and I believe God clothed his word with power in an uncommon manner throughout the week; so that, were it only on this account, the Preachers, who came from all parts, found their labour was not in vain. Tues. 13.--Being obliged to leave London a little sooner than I intended, I concluded the Conference to-day; and desired all our brethren to observe it as a day of solemn thanksgiving. At three in the afternoon I took coach. About one on Wednesday morning we were informed that three high waymen were on the road before us, and had robbed all the 234 REv. J. WESLEY’s [Aug. 1782. coaches that had passed, some of them within an hour or two.

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

Often this poor society had been well nigh shattered in pieces; first, by Benjamin Worship, then a furious Calvinist, tearing away near half of them ; next, by John Simpson turning Antinomian, and scattering most that were left. It has pleased God, contrary to all human proba bility, to raise a new society out of the dust; nay, and to give them courage to build a new preaching-house, which is well finished, and contains about five hundred persons. I opened it this evening; and as many as could get in, seemed to be deeply affected. Who knows but God is about to repair the waste places, and to gather a people that shall be scattered no more ? Thur. 23.--We went to Lowestoft, where the people have stood firm from the beginning. Observing in the evening, that forty or fifty people were talking together, as soon as the service was over, (a miserable custom that prevails in most places of public worship, throughout England and Ireland,) I strongly warned the congregation against it; as I had done those at Norwich and Yarmouth. They received it in love; and the next evening, all went silently away. But this warning must be given again and again in every place, or it will not be effectual. Sat. 25.--I preached in Lowestoft at five ; at eight to an earnest, lively people at Cove; and at one to a more numerous, but not more lively, congregation at Loddon. The most numerous was that at Norwich in the evening, many of whom were truly alive to God. Sun. 26.--I gave the sacrament at seven ; at nine I preached at Bear-Street, where I am in hopes considerable good will be done. The most serious congregation in our House we had at two ; but the most numerous at six; though not above half of those that came could get in. Those that could hear, did not lose their labour; for God “satisfied the hungry with good things.” Mon. 27.--I talked at large with M. F. Such a case I have not known before. She has been in the society nearly from the 264. REV. J. W. ESLEY’s [Nov. 1783. beginning. She found peace with God five-and-thirty years ago; and the pure love of God a few years after. Above twenty years she has been a Class and a Band Leader, and of very eminent use.

If this be the case while I am alive, what must it be when I am gone? Give up this, and Methodism too will degenerate into a mere sect, only distinguished by some opinions and modes of worship. Tues. 16.--I preached in Painswick at noon, and at Glou cester in the evening. The Room was full at five in the morn ing, and both the Preachers and people promised to neglect the early preaching no more. Wednesday, 17. We went to Chel tenham, which I had not seen for many years. I preached at noon to half a houseful of hearers, most of them cold and dead enough. I expected to find the same at Tewkesbury, but was agreeably disappointed. Not only the congregation was much larger, but I admired their teachableness. On my mentioning the impropriety of standing at prayer, and sitting while we were singing praise to God, they all took advice; kneeling while we prayed, and stood up while we sung Psalms. Thur. 18.--We crossed over to Bengeworth, where Mr. Cooper read Prayers, and I preached. Friday, 19. Being informed that my chaise could pass part of the way to Broad marston, I went boldly for a while, and then stuck fast. I borrowed a horse, and went on. At five I preached in Pebworth church, and at five in the morning in our own chapel at Broad 268 REv. J. Wesley’s [March, 1784. marston. As we rode back to Bengeworth, the cold was so intense, that it had an effect I never felt before, it made me downright sick. However, I went on, and preached in the church at eleven, and in the evening at Worcester. Sunday, 21. I preached to a crowded audience, in St. Andrew’s church. The Vicar read Prayers, and afterwards told me I should be welcome to the use of his church, whenever I came to Worcester. Mon. 22.--In the evening preached at Birmingham. Tuesday, 23. I preached in the church at Quinton, to a con gregation gathered from all parts. Not many appeared to be unaffected; for the power of God was eminently present. After preaching at various other places, on Saturday, 27, I went to Madeley; and, at Mr. Fletcher's desire, revised his Letters to Dr. Priestley. I think there is hardly another man in England so fit to encounter him. Sunday, 28.

I preached at noon, on, “The kingdom of heavenis at hand;” and the people seemed to feel every word. As soon as I came down from the desk, I was enclosed by a body of children; one of whom, and another, sunk down upon their knees, until they were all kneeling: So I kneeled down myself, and began praying for them. Abundance of people ran back into the House. The fire kindled, and ran from heart to heart, till few, if any, were unaffected. Is not this a new thing in the earth P God begins his work in children. Thus it has been also in Cornwall, Manchester, and Epworth. Thus the flame spreads to those of riper years; till at length they all know him, and praise him from the least unto the greatest. Wed. 9.-I went to Barnard-Castle. Here I was informed, that my old school-fellow, Mr. Fielding, and his wife, were gone to rest. His son, not choosing to live there, had let his lovely house to a stranger: So in a little time his very name and memory will be lost ! Thur. 10.-After preaching at five, I took horse for the Dales, and about eight preached at Cutherston. Here I had the pleasure of seeing some of our brethren, who had been long at variance, cordially reconciled. Hence we rode through rain and wind to Newbiggen in Teesdale. Being but a poor horseman, and having a rough horse, I had just strength for my journey, and nome to spare; but after resting awhile. I preached without any weariness. 280 REv. J. W.ESLEY’s [June, 1784. Having then procured an easier horse, I rode over the great mountain into Weardale. But I found not my old host: Good Stephen Watson was removed to Abraham's bosom. So was that mother in Israel, Jane Nattres; (before Salkeld;) the great instrument of that amazing work among the children. But God is with them still: Most of the Leaders and many of the people are much alive to God; as we found in the evening, when we had such a shower of grace as I have seldom known. Fri. 11.--About ten, riding through a village called Middle ton, I was desired to preach there. So I began in the street without delay. A large number of people came together, and received the word with gladness.

The new Vicar showed plainly, why he refused those who desired the liberty for me to preach in his church. A keener sermon I never heard. So all I have done to persuade the people to attend the church is overturned at once And all who preach thus, will drive the Methodists from the church, in spite of all that I can do. I preached in the evening, on 1 Cor. xiii. 1, 2, 3; and God mightily confirmed his word, applying it to the hearts of many of the hearers. Mon. 21.-The rain drove us into the House at Bridling ton. Tuesday, 22. We stopped at a little town, where Mr. Osbaldeston lately lived, a gentleman of large fortune, whose lady was as gay and fashionable as any; but suddenly she ran from east to west; she parted with all her clothes, dressed like a servant, and scarce allowed herself the necessaries of life. But who can convince her that she is going too far? I fear, nothing less than Omnipotence. About one I preached to a large and remarkably serious congregation at Beverley; about six, at Hull. Afterwards, I met the society, and strongly exhorted them to “press on to the prize of their high calling.” Thursday, 24. I preached about one at Pocklington; and in the evening at York, where I enforced, “Thou shalt worship the Lord thy God, and him only shalt thou serve.” Friday, 25. Many were in tears, and a fire seemed to run through the whole congre gation, while I opened that scripture, “They shall rest in their beds, each one walking in his uprightness.” Such another opportunity we had in the evening, while I was explaining the words of our Lord to the Centurion, “Go thy way; and as thou hast believed, so be it done unto thee.” Sat. 26.-About two I preached at Thorne, and inquired what fruit remained of the great work of God there. Some, I found, had drawn back to their sins; but many held fast what they received. Hence I rode to Epworth, which I still love beyond most places in the world. In the evening I besought all them that had been so highly favoured, “not to receive the grace of God in vain.” 282 REv. J. Wesley’s [June, 1784. Sun. 27.--I preached at Misterton, at eight; and at Overthorpe about one.

I admired the whole Service for the day. The Prayers, Scrip tures, and every part of it, pointed at one thing: “Beloved, if God so loved us, we ought also to love one another.” Having five Clergymento assist me, we administered the Lord's Supper, as was supposed, to sixteen or seventeen hundred persons. Sun. AUGUST 1.-We were fifteen Clergymen at the old church. Tues. 3.-Our Conference concluded in much love, to the great disappointment of all. This evening I went as far as Halifax, and the next day to Manchester. Thursday, 5. We set out early, but, being obliged to go round about, could not reach Shrewsbury till half-past seven. I began preaching immediately, in memory of good John Appleton, lately called away, on, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” Friday, 6. I preached at Birmingham ; and on Saturday, 7, at Worcester. Sun. 8.-I preached in the afternoon in St. Andrew’s church, and was agreeably surprised to observe the congregation deeply attentive, while I applied the story of Dives and Lazarus. 286 Rev. J. wesley’s [Aug. 1784. Mon. 9.--I rode over Malvern-Hills, which affords one of the finest prospects in the kingdom, to Ledbury; then, through miserable roads, to Ross. I preached in the evening at Mon mouth, to a very quiet and civil congregation. Tumults were now at an end, as I lodged at the house of a gentleman whom none cared to oppose; and even in the morning we had a large congregation, both of rich and poor. Tues. 10.-I took a walk to what is called the Bowling Green House, not a mile from the town. I have hardly seen such a place before. A gravel-walk leads through the most beautiful meadows, surrounded on all sides by fruitful hills, to a gently-rising ground, on the top of which is a smooth Green, on which the Gentry of the town frequently spend the evening in dancing. From hence spread various walks, bordered with flowers; one of which leads down to the river, on the back of which runs another walk whose artless shades are not pene trated by the sun. These are full as beautiful in their kind, as even the hanging-woods at Brecknock. Wednesday, 11.

Wednesday, 11. It was with some difficulty that I broke from this affectionate people, and went on, through a most lovely country, to Brecon. Thur. 12.--I found the little flock were in great peace, and increasing in number as well as in strength. I preached in the Town-Hall. I never saw such a congregation in Brecknock before; no, not even when I preached abroad. And I scarce ever found the power of God so present. It seemed as if every one must know the Lord, from the least to the greatest. Fri. 13.--We went on to Carmarthen. After preaching, I advised all the audience to copy after the decent behaviour of the Hollanders, in and after public worship. They all took my advice; none opened their lipstill they came into the open air. Saturday, 14, was the hottest day we have had this summer. We reached Tenby soon after one. After dinner we took a walk through the town. I think there is not such a town in Dngland. It is the Killmallock of Great Britain. Two-thirds of the ancient town are either in ruins, or vanished away. In the evening I preached in the street, to a large congregation of rich and poor, all quiet and attentive. I cannot but think, salvation is at length come to this town also. I preached again in the morning, Sunday, 15, and the word seemed to sink into the hearts of the hearers. Thence we went by Pembroke to St. Daniel’s. It was a comfortable season. We had such Aug. 1784.] JOURNAL. 287 another at Pembroke in the evening. Many mourned after God, and many rejoiced with joy unspeakable. Mon. 16.--I preached at Haverfordwest. Tuesday, 17. We rode over to Roach, eight miles from Haverford. The new preaching-house was pretty well filled; and I was glad to find that a little ride did me no harm. Wednesday, 18. I went to Admiral Vaughan's, at Tracoon, one of the pieasantest seats in Great Britain. The house is embosomed in lofty woods, and does not appear till you drop down upon it. The Admiral governs his family, as he did in his ship, with the utmost punctuality. The bell rings, and all attend without delay; whether at meals, or at morning and evening prayer. I preached at seven, on Phil. iii. 8; and spent the evening in serious conversation. Thur.

Thur. 19.-I went on to Mr. Bowen's at Llyngwair; another most agreeable place; but more so because of the company, L Mr. and Mrs. Bowen, his brother, and six of their eleven child ren, two of whom are lately come from the University. Friday, 20. About eight I preached in the church at Newport, and spoke strong words, if haply some might awake out of sleep. Thence we went to Haverfordwest; it being the day when the Bishop held his visitation. As I was returning in the afternoon from visiting some of the poor people, a carriage in the street obliged me to walk very near a Clergyman, who made me a low bow : I did the same to him; though I did not then know the Bishop; who has indeed won the hearts of the people in general by his courteous and obliging behaviour. Sun. 22.-I heard a good sermon in the church at Carmar then, (being the Assize sermon,) on, “There is no power but of God.” In the evening I preached in the market-place, to, I think, the largest congregation I ever saw in Wales. Thurs day, 26. On the road I read over Voltaire's Memoirs of him self. Certainly never was a more consummate coxcomb! But even his character is less horrid than that of his royal hero ! Surely so unnatural a brute never disgraced a throne before Cedite, Romani Catamiti / Cedite, Grail /* A monster that made it a fixed rule to let no woman and no Priest enter his palace; that not only gloried in the constant practice of Sodomy himself, but made it free for all his subjects 1 * Ye Catamites among the Greeks and Romans, concede to this wretch the palm of criminality.--EDIT. 288 REv. J. wesley’s [Sept. 1784. What a pity that his father had not beheaded him in his youth, and saved him from all this sin and shame ! In the evening I preached in the Town-Hall at Cardiff, and showed the scriptural meaning of that much-mistaken word, “A Christian.” Friday, 27. I preached at Newport. I hardly know such another place; the people hear, and hear, and are as much moved as the benches they sit upon.

Coke read Prayers, and I preached, in the new Room. Afterward I hastened to Kingswood, and preached under the shade of that double row of trees which I planted about forty years ago. How little did any one then think that they would answer such an intention | The sun shone as hot as it used to do even in Georgia; but his rays could not pierce our canopy; and our Lord, meantime, shone upon many souls, and refreshed them that were weary. Mon. 13.−I visited one that was confined to her bed, and in much pain, yet unspeakably happy, rejoicing evermore, praying without ceasing, and in everything giving thanks; yea, and testifying that she had enjoyed the same happiness, without any intermission, for two-and-twenty years. Tues. 14.--I preached at Bath and Bradford; Wednesday, 15, at Trowbridge and Frome. Thursday, 16. I went to Ditchet, a village near Castle-Carey, where I found a friendly, hospitable family. I preached in the evening to a numerous and earnest congregation. Friday, 17. The House would not contain half the people. Hence we passed through a delightful country to the Nunnery, a mere elegant trifle, near King Alfred's Tower; a lofty, triangular building, standing in the height of the country, on the very, spot (as is supposed) where he drew up his army against the Danes. About eleven I preached at Castle-Carey, to a quiet and attentive multitude. In the evening I preached at Shepton-Mallet, where the people at length know the day of their visitation. Saturday, 18. I preached in the neat, cheerful church at Midsummer-Norton. Monday, 20, Tuesday, and Wednesday, I met the classes; but found no increase in the society. No wonder, for disci pline had been quite neglected; and without this, little good can be done among the Methodists. Thursday, 23. I preached at Paulton about one; and at Pensford in the evening. The gentlemen at Chew-Magna having sent me word I was welcome to preach in the church, I went thither the next morning; but they now sent me word they had changed their minds; so I preached in our own preaching-house, on, “If we let him alone, all men will believe on him.” Thur. 30.-I had a long conversation with John M*Geary, one of our American Preachers, just come to England.

The death of Mr. Willis, snatched away in the midst of his years, but a few days before, brought abundance of people to the preaching house; and most of them were deeply serious; so that we had a very solemn hour. Tuesday, 22. I preached in Painswick at noon, and at six in the Court-House at Gloucester. A multitude of people flocked together, many of whom were of the better sort; and most of them appeared to be, for the present, almost persuaded to be Christians. Wednesday, 23. About eleven I preached at Tewkesbury, and in the evening at Worcester. Thursday, 24. I breakfasted at Mrs. Price's, a Quaker, who keeps a Boarding-School. I was much pleased with her children, so elegantly plain in their behaviour, as well as apparel. I was led, I know not how, to speak to them largely; then to pray; and we were all much comforted. The society is in great peace, and striving together for the hope of the Gospel. I have not seen greater earnestness and simplicity in any society, since we left London. I was now considering how strangely the grain of mustard seed, planted about fifty years ago, has grown up. It has spread through all Great Britain and Ireland; the Isle of Wight, and the Isle of Man; then to America, from the Leeward Islands, through the whole continent, into Canada and Newfoundland. And the societies, in all these parts, walk by one rule, knowing March, 1785.] JOURNAL. 299 religion is holy tempers; and striving to worship God, not in form only, but likewise “in spirit and in truth.” MARCH 25.--(Being Good-Friday.) I hastened to reach Birmingham before the Church Service began. A sharper frost I never knew : But indeed our House was hot enough in the evening; and I have not seen a more earnest people. Such an advantage it is to be fully employed. In every place we find labouring men most susceptible of religion. Such a blessing results from that curse, “In the sweat of thy brow shalt thou eat bread.” Sat. 26.-I had designed to rest; but notice had been given of my preaching at Quinton at noon.

9.--At leisure hours this week, I read the Life of Sir William Penn, a wise and good man. But I was much surprised 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 anything wrong in my life I’’ Was she then ever convinced of sin? And if not, could she be saved on any other footing than a Heathen 2 Tues. 24.--I was desired to go and hear the King deliver his speech in the House of Lords. But how agreeably was I surprised He pronounced every word with exact propriety. I much doubt whether there be any other King in Europe, that is so just and natural a speaker. Tues. 31.--I had a more particular account of Joseph Lee than ever I had before. When I went first to Newcastle-upon Tyne, I chose him, being a man 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, trusting in his own strength, gradually sucked in their opinion, grew less and less strict; and lost first the power, and then the very form, of religion. After he had lived some years openly and avowedly without God in the world, while he was one evening quite merry with his jovial companions, 326 REv. J. WESLEY’s [Feb. 1786. one of them said, “Why, Mr. Lee, you was once very godly; you was one of those mad Methodists l’” He answered not a word, but leaned his arm on the table, and died. Sun. FEBRUARY 5.--In the morning, while I was applying at the new chapel that solemn declaration, “The Lord's hand is not shortened, that it cannot save; nor his ear heavy, that it cannot hear;” he did indeed speak aloud in his word, so that the stout-hearted trembled. I broke out into prayer: The power of God came mightily upon us, and there was a general cry.

Wed. MARch 1.--I had appointed to preach in Trowbridge at noon. But we could not get thither till half an hour after. I then preached without delay; and in the evening in Bristol, on, “O death, where is thy sting 2 O grave, where is thy victory?” Afterwards I visited one who could say with Mr. De Renty, “I bear with me an experimental verity, and a plenitude of the presence of the ever-blessed Trinity.” In the afternoon I went over to Kingswood, and found the school in excellent order. Sunday, 5. I read Prayers and preached, and administered the sacrament to about five hundred com municants. At three I preached in Temple church; at five in the new Room. On Friday, I baptized a young Negro, who appeared to be deeply serious and much affected; asindeed did the whole congregation. Saturday, 11. I rode over to Churchill, about twelve miles from Bristol; where Dr. Barry read Prayers, and I preached to a serious congregation. Mon. 13.--I left Bristol, taking Mr. Bradburn with me; as I judged a change of place and of objects would be a means of calming his mind, deeply affected with the loss of a beloved wife. In the evening I preached at Stroud; Tuesday, 14, at noon in Painswick, with uncommon liberty; and in the evening at Gloucester. I preached in the old church (now vanished away) belonging to St. Bartholomew’s Hospital; which I think was very considerably larger than the new chapel in London. Wed. 15.--Much snow fell in the night, and quite blocked up the road. Yet with some difficulty we got through to Tewkesbury, where I preached at noon. Abundance of snow likewise fell in the afternoon; but we pushed through it to Worcester. Thursday, 16. It was not without some diffi culty, that we made our way through the snow to Bewdley. Prejudice is here now vanished away. The life of Mr. Clark turned the tide; and, much more, his glorious death. I preached about noon; and at Worcester in the evening; where we had an uncommon blessing while I was enforcing, “Thou shalt have no other gods before me.” Fri. 17.-At eleven I preached at Bengeworth; and again at 328 REv. J. WESLEY’s [March, 1786. six in the evening: I believe, not without effect. Saturday, 18. I went on straight to Birmingham. Sunday, 19.

Now not a dog wagged his tongue. I preached near the market-place to a very large congregation; and I believe the word sunk into many hearts: They seemed to drink in every word. Surely God will have a people in this place. Sat. JULY 1.--I went on to Bramley, about four miles from Sheffield, where a gentleman has built a meat preaching-house for the poor people, at his own expense. As the notice was short, I had no need to preach abroad. The congregation was deeply serious, while I explained what it was to build upon a rock, and what to build upon the sand. In the evening l spoke very plain to a crowded audience at Sheffield, on, “Now it is high time to awake out of sleep.” One of the hearers wrote me a nameless letter upon it. But he could * This part of Mr. Wesley's Journal was not transcribed and published by him self, but by those persons who had access to his papers after his decease. They apologize for the imperfect form in which it appears, by saying, at the conclusion, “We are not sure that Mr. Wesley carried on his Journal any farther; but if any more of it should be found, it will be published in due time. There are unavoid able chasms in this Journal, owing to some parts being mislaid; and it is proba ble that many of the proper names of persons and places are not properly spelled; as the whole of the manuscript was so ill written as to be scarcely legible.” It should also be stated, that this part of the Journal contains some passages which it is probable Mr. Wesley would never have committed to the press, and for the publication of which he should not be made responsible.--EDIT. 340 Rev. J. Wesley’s [July, 1786. remember nothing of the sermon but only, that “the rising early was good for the nerves 1” Sun. 2-I read Prayers, preached, and administered the Sacrament to six or seven hundred hearers: It was a solemn season. I preached soon after five in the evening, on, “There is joy in heaven over one sinner that repenteth.” Afterwards I gave an account of the rise of Methodism, (that is, old scriptural Christianity,) to the whole congregation; as truth will bear the light, and loves to appear in the face of the sun. Mon.

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

Of such a one I would boldly say, with the son of Sirach, “Honour the Physician, for God hath appointed him.” Mon. OCTOBER 2.-I went to Chatham, and had much comfort with the loving, serious congregation in the evening, as well as at five in the morning. Tuesday, 3. We then ran down, with a fair, pleasant wind, to Sheerness. The preaching 352 REv. J. WESLEY’s [Oct. 1786. house here is now finished, but by means never heard of. The building was undertaken a few months since, by a little handful of men, without any probable means of finishing it. But God so moved the hearts of the people in the Dock, that even those who did not pretend to any religion, carpenters, shipwrights, labourers, ran up, at all their vacant hours, and worked with all their might, without any pay. By this means a large square House was soon elegantly finished, both within and without; and it is the neatest building, next to the new chapel in London, of any in the south of England. I preached in the evening, on, “Stand in the old paths,” to a lovely congregation; and then showed the society of how great importance it was, that their light should shine before men. And indeed it does shine: They are of one heart and of one mind, striving for the hope of the Gospel. I preached at Chatham on Thursday evening; and the next day, Friday, 6, returned to London. Tues. 10.-Having promised to preach in their new House, at Lynn, I thought it best to go while the good weather continued. I had ordered two places to be taken in the coach, which would have reached Lynn on Tuesday noon; but my messenger, mending my orders, took them in the diligence, which came in between nine and ten at night. By this means I lost one of three evenings, which I proposed to spend there. I spent Wednesday and Thursday with much satisfaction, with a very loving and lively people, increasing in grace as well as in number, and adorning the doctrine of God our Saviour. I had appointed to preach Mrs. Shewell’s funeral sermon, at Barnet, on Friday evening; and as we had only two light persons in the diligence, and no baggage, I hoped we should have come in time.

Tues. 17.--I crossed over to my old friends at Tyrrel's Pass. It was supposed the House would hold the congregation in the evening, but it would hardly contain a fourth part of them: So I preached in the yard, not only to Protestants, but (I was informed) most of the Papists in the town; and we found God was no respecter of persons. Wednesday, 18. The House was well filled in the morning, and we had a comfortable season; as also at Coolylough in the evening, where God spoke to many hearts. Thursday, 19. About noon I preached at Kenagh, to a numerous congregation: For many years we seemed to be beating the air here; but a few months since, God so blessed the preaching of poor John Bredin, just tottering over the grave, that we have now a lively society, swiftly increasing both in grace and number. We went hence to Longford, where a multitude of people soon assembled in the Town-Hall. I found much liberty of speech, and I have seldom seen a con gregation more affected. I observed one genteel woman, who kept her eyes fixed, from the beginning to the end; and was agreeably surprised, when she called upon me, to find one of my old flock at Castlebar. Once more she has set her hand to the plough : May she never look back Fri. 20.--I went to Athlone, and preached in the evening to April, 1787.] JOURNAL. 369 3. a congregation of deeper experience than any I had seen since I left Dublin. Yet the next day I thought it expedient to press upon them the advice of the Apostle, “Let him that assuredly standeth'' (so it should be rendered) “take heed lest he fall.” Sun. 22.-I opened and applied that glorious text, “The help that is done upon earth, he doeth it himself.” Is it not strange that this text, Psalm lxxiv. 12, is vanished out of the new translation of the Psalms? I found the work of God much increased here ; and it is a favourable circumstance, that of the three Ministers in the town two are our fast friends, and the third no enemy. The wind driving us into the House at six, we were crowded sufficiently. Afterwards I administered the sacrament to the society; and not without a remarkable blessing. Mon.

23.--Leaving our little society in peace and love, we went by Swineford to Sligo. At six I preached in the new Court-House, a very spacious and commodious building, to a more numerous and more attentive congregation than I have seen here for many years. A large congregation was present again at five in the morning, Thursday, 24; so that I am not without hope, the work of God may at length revive here also. I had purposed going straight from hence to Annadale; but notice had been given of my preaching at Manorhamilton. It is true, this was five or six miles out of my way, and abun dantly worse road. However, I would not disappoint the poor people; although by this means Mr. Slack’s dinner was delayed till near six o'clock. I preached at seven to a very serious congregation, and passed a comfortable evening. Fri. 25.--I had a day of rest in this lively family, only preaching morning and evening. Saturday, 26. I preached at Ballyconnel about eleven : In the afternoon I took a walk in the Bishop of Kilmore's garden. The house is finely situated ; has two fronts, and is fit for a nobleman. We then went into the church-yard, and saw the venerable tomb, a plain flat stone, inscribed, Depositum Gulielmi Bedel, quon dam Episcopi Kilmorensis : * Over whom even the rebel army sung, Requiescat in pace ultimus Anglorum. “Let the last of the Englishmen rest in peace.” At seven I preached to a large congregation. It blew a storm, but most of the con gregation were covered by a kind of shed raised for the purpose; and not a few were greatly comforted. Sun. 27.--I preached in Cavan at seven, and then hastened forward to Clones, leaving Mr. Broadbent to preach at Bally hays; which he did with good effect. But I needed not to have been in such haste; for the Church Service did not begin till twelve. Such a number of communicants, I suppose, was never seen at this church before. The Service ended about half past three. The question then was, where I should preach. The furious wind and violent rain made it impracticable to preach (where I intended) at the head of the market-place; but I * Here are deposited the remains of WILLIAM BE DEL, formerly Bishop of Kilmore.--EDIT. 378 REv. J. wesley’s [May, 1787.

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

De Jersey’s house. His gardens and orchards are of a vast extent, and wonderfully pleasant; and I know no Nobleman in Great Britain that has such variety of the most excellent fruit; which he is every year increasing, either from France, or other parts of the Continent. What quantity of fruit he has, you may conjecture from one sort only:-This summer he gathered fifty pounds of strawberries daily, for six weeks together. In the evening I preached at the other end of the town, in our own preaching-house. So many people squeezedin, (though not near all who came,) that it was as hot as a stove. But this none seemed to regard; for the word of God was sharper than a two-edged sword. Fri. 17.--I waited upon the Governor, and spent half an hour very agreeably. In the afternoon we took a walk upon the pier, the largest and finest I ever saw. The town is swiftly increasing; new houses starting up on every side. In the evening I did not attempt to go into the House, but stood near it, in the yard surrounded with tall, shady trees, and proclaimed to a large congregation, “God is a Spirit; and they that worship him must worship him in spirit and in truth.” I believe many were cut to the heart this hour, and some not a little comforted. Sat. 18.--Dr. Coke and I dined at the Governor’s. I was well pleased to find other company. We conversed seriously, for upwards of an hour, with a sensible, well-bred, agreeable man. In the evening I preached to the largest congregation I have seen here, on Jer. viii. 22; and they were all attention. Surely God will have a people in this place. Sun. 19.--Joseph Bradford preached at six in the morning, at Mont-Plaisir les Terres, to a numerous congregation. I preached at half an hour past eight, and the House contained the congregation. At ten I went to the French church, where there was a large and well-behaved congregation. At five we had the largest congregation of all; of whom I took a solemn and affectionate leave, as it is probable I may not see them any more till we meet in Abraham’s bosom. 394. REv. J. Wesley’s [Aug. 1787. Mon.

Mon. 20.--We embarked between three and four in the morn ing, in a very small, inconvenient sloop, and not a swift sailer; so that we were seven hours in sailing what is called seven leagues. About eleven we landed at St. Helier, and went straight to Mr. Brackenbury's house. It standsvery pleasantly, near the end of the town; and has a large convenient garden, with a lovely range of fruitful hills, which rise at a small distance from it. I preached in the evening to an exceeding serious congregation, on Matt. iii. ult.: And almost as many were present at five in the morning; whom I exhorted to go on to perfection; which many of them, Mr. Clarke informs me, are earnestly endeavouring to do. Tuesday, 21. We took a walk to one of our friends in the country. Near his house stood what they call the College. It is a free-school, designed to train up children for the University; exceeding finely situated, in a quiet recess, surrounded by tall woods. Not far from it stands, on the top of a high hill, (I suppose a Roman mount,) 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 of salvation.” I think a blessing seldom fails to attend that subject, Wed. 22.--In the evening, the Room not containing the people, 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.

None at the house could speak English, but I had interpreters enough. In the evening our large Room was 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 Aug. 1787.] JOURNAL. 395 of 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 of the righteous. Sat. 25.--Having now leisure, I finished a sermon on discerning the “Signs of the Times.” This morning I had a particular conversation (as I had once or twice before) with Jeannie Bisson of this town; such a young woman as I have hardly seen elsewhere. She seems to be wholly devoted to God, and to have constant communion with him. She has a clear and strong understanding; and I cannot perceive the least tincture of enthusiasm. I am afraid she will not live long. I am amazed at the grace of God which is in her: I think she is far beyond Madame Guion, in deep communion with God; and I doubt whether I have found her fellow in England. Precious as my time is, it would have been worth my while to come to Jersey, had it been only to see this prodigy of grace. In the evening God was with us in a very uncommon manner, while I opened and enforced those comprehensive words, “We preach Christ crucified.” I know not when we have had such an opportunity; it seemed as if every soul present would have found the salvation of God! Sun. 26.--Dr. Coke preached at five, and I at nine o'clock. Afterwards I heard the English Service at church; but the congregation was nothing near so large as ours at five in the morning. We had a French sermon in our Room at three.

Sat. SEPTEMBER 1.--This day twelvemonth I was detained in Holland by contrary winds. All is well, so we are doing and suffering the will of our Lord. In the evening the storm driving us into the House again, I strongly exhorted a very genteel audience (such as I have rarely seen in England) to “ask for the old paths, and walk therein.” Sun. 2.-Being still pent up by the north-east wind, Dr. Coke preached at six in the morning to a deeply affected congregation. I preached at eight, on Rom. viii. 33. At one, Mr. Vivian, a Local Preacher, preached in French, the language of the island. At five, as the House would not contain half the congregation, I preached in a tolerably sheltered place, on the “joy there is in heaven over one sinner that repenteth;” and both high and low seemed to hear it gladly. I then designed to meet the society, but could not. The people pressed so eagerly on every side, that the House was filled presently; so that I could only give a general exhortation, to walk worthy of their profession. I was in hopes of sailing in the morning, Monday, 3; but the storm so increased, that it was judged impracticable. The congregation in the evening increased every day; so I trust we were detained for good purpose. They appeared to be more and more affected; so that I believe we were not detained for nothing. Tues. 4.--The storm continued, so that we could not stir. I took a walk to-day, through what is called the New-Ground, where the Gentry are accustomed to walk in the evening. Both 398 REv. J. wesley’s [Sept. 1787. the upper ground, which is as level as a bowling-green, and the lower, which is planted with rows of trees, are wonderfully beautiful. In the evening I fully delivered my own soul, by showing what it is to build upon a rock. But still we could not sail; the wind being quite contrary, as well as exceeding high. It was the same on Wednesday. In the afternoon we drank tea at a friend's, who was mentioning a Captain just come from France, that proposed to sail in the morning for Penzance; for which the wind would serve, though not for Southampton.

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. 419 account of Methodism, particularly insisting on the circum stances, There is no other religious society under heaven which requires nothing of men in order to their admission intoit, but a desire to save their souls. Look all round you, you can not be admitted into the Church, or society of the Presbyterians, Anabaptists, Quakers, or any others, unless you hold the same opinions with them, and adhere to the same mode of worship. The Methodists alone do not insist on your holding this or that opinion; but they think and let think. Neither do they impose any particular mode of worship; but you may continue to worship in your former manner, be it what it may. Now, I do not know any other religious society, either ancient or modern, wherein such liberty of conscience is now allowed, or has been allowed, since the age of the Apostles. Here is our glorying; and a glorying peculiar to us. What society shares it with us? Mon. 19.--I went to Edinburgh, and preached to a much larger congregation than I used to see here on a week-day. I still find a frankness and openness in the people of Edinburgh, which I find in few other parts of the kingdom. I spent two days among them with much satisfaction; and I was not at all disap pointed, in finding no such increase, either in the congregation or the society, as many expected from their leaving the Kirk. Thur. 22.--The House at Dalkeith being far too small, even at eight in the morning, to contain the congregation, I preached in a garden, on, “Seek ye the Lord while he may be found:” And from the eager attention of the people, I could not but hope, that some of them would receive the truth in love. In the evening I preached in the House at Dunbar, tolerably well filled, on Job xxii. 2, 3; I believe with The spirit of convincing speech: But much more, at five in the morning, Friday, 23. And will God manifest his power among these dry bones also? Immediately after preaching we set out.

O how white are these fields to the harvest! About twelve, I preached to a lovely congregation at Burn upfield, on, “Rejoice in the Lord, O ye righteous.” I have found nothing like it since I left London; such was The' o'erwhelming power of grace divine ! I know not that ever I felt such self-abasement before ; and the whole congregation seemed almost equally moved. And so they were at Newcastle in the evening, while I explained and strongly applied, “I am the All-sufficient God: Walk before me, and be thou perfect.” Sun. 8.--I preached at the Ballast-Hills, about half an hour after eight. I think the congregation was nearly double to that I had here two years ago; and they increased in earnestness as much as in number. About two I preached at Gateshead-Fell, to I suppose twice as many as were at the Ballast-Hills, on the joy that is in heaven “over one sinner that repenteth.” Though the sun was very hot, and the wind very cold, the people regarded neither one nor the other. They seemed only to attend to the voice of God, and the breathing of his Spirit. In the evening I preached near the Keelmen’s Hospital, within sight of the place where I preached the first Sunday I was at Newcastle; and I think to the largest congregation which I have seen at Newcastle since that time. The Second Lesson June, 1788.] JOURNAL, 423 for the Evening Service supplied me with a text, 2 Cor. vi. 1 : “We then, as workers,” &c. The people appeared to devour the word, and I did not spare them. I was then ready to say, “Now I am clear from the blood of these men.” No, I dare not I judge not my own self! He that judgeth me is the Lord. Mon. 9.--I preached at Durham about eleven, to more than the House could contain. Even in this polite and elegant city, we now want a larger chapel. In the evening I preached near our preaching-house, to a large multitude; I think, as numerous as that at Gateshead-Fell. Many of the Durham Militia, with several of their officers, were there: And all of them seemed to receive the word, “not as the word of man; but, as it is indeed, the word of God.” Tues.

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.

1788.] J() URNAL. 433 course of years, out of necessity, not choice, slowly and warily varied in some points of discipline, by preaching in the fields, by extemporary prayer, by employing Lay Preachers, by form ing and regulating societies, and by holding yearly Confer ences. But we did none of these things till we were convinced we could no longer omit them, but at the peril of our souls. Wed, 6.-Our Conference ended, as it began, in great peace. We kept this day as a fast, meeting at five, nine, and one, for prayer; and concluding the day with a solemn watch-night. The three following days I retired, revised my papers, and finished all the work I had to do in London. Sunday, 10. I was engaged in a very unpleasing work, the discharge of an old servant. She had been my housekeeper at West-Street for many years, and was one of the best housekeepers I had had there ; but her husband was so motorious a drunkard, that I could not keep them in the house any longer. She received her dismission in an excellent spirit, praying God to bless us all. I preached in the morning at West-Street to a large congre gation; but to a far larger at the new chapel in the evening. It seems the people in general do not expect that I shall remain among them a great while after my brother; and that, therefore, they are willing to hear while they can. In the evening we set out in the mail-coach, and early in the morning got to Portsmouth. They have lately built a neat preaching-house in the town, something larger than that at Deptford. It is well situated near the midst of the town, and has three well-constructed galleries. I preached at noon to a large and well-behaved audience, and to a much larger in the evening. I believe the word took place in many souls. All went away still as night. Tues. 12.--Joseph Bradford preached at five in the morning. I preached in the new House about six in the evening, and guarded them against that deadly Antinomianism which has so often choked the good seed here. In the evening I preached at our House on the common. Afterwards, meeting the society, I took a solemn leave of them, which I hope they will remember if they see me no more.

Henderson’s, at Hannam, and thence to Bristol. But my friends, more kind than wise, would scarce suffer it. It seemed so sad a thing to walk five or six miles ! I am ashamed, that a Methodist Preacher, in tolerable health, should make any difficulty of this. Sun. 7.-Having none to assist me, I found it hard work to read Prayers, preach, and administer the sacrament to such a number of people. The moment I had done, I hastened to Kingswood; having but just time to take a little dinner before I began preaching to a large congregation, before the preaching house. Returning to Bristol, I preached at five in Carolina Court, to an immense number of people, on Rom. viii. 33, 34. Tues. 9.--I saw the large church at Midsummer-Norton throughly filled with serious hearers. The Room at Shepton Mallet, though greatly enlarged, could in nowise contain the congregation. At five in the morning, Wednesday, 10, it was throughly filled. At Coleford, in the evening, I was obliged to preach. Thursday, 11. We had a lovely congregation at Frome, both in the evening and at five in the morning. At length this wilderness, too, as it has long appeared to be, begins to blossom and bud as the rose. About two o'clock, Friday, 12, I preached in the preaching house yard, at Trowbridge, where, notwithstanding the harvest, we had an unusually large congregation, who listened with deep attention; in the evening at Bradford, to as many as the Sept. 1788.] JOURNAL. 437 House would contain. But I did not find good Mrs. Ballard there. After long struggling with a deep nervous disorder, which for a time depressed the mind as well as the body, the cloud removed; her load fell off, and her spirit joyfully returned to God. Sat. 13.--I found the society at Bath in a more flourishing state than it had been for many years; and the congregation in the evening was unusually large, and, as usual, seriously attentive. Sun. 14.--We had twice as many communicants as I ever remember here. Just before service Mr. Shepherd came, and offered me his service. It could not have been more season able.

It could not have been more season able. I had much liberty of spirit the first time I preached to-day; but greater at half-hour past two, and the greatest of all in the evening; when I vehemently enforced those awful words, “Why will ye die, O house of Israel?” Mon. 15.-I returned to Bristol, and on the four following days was sufficiently employed in meeting the classes. At each end of the town, the society increases greatly. It does not decrease in any part. Glory be to God! Fri. 19.--Being pressed to preach to the poor people in George-Street, and knowing the House would not contain half the congregation in the evening, I began at five; by which means we had room for all that could attend at so early an hour. O what an advantage have the poor over the rich ! These are not wise in their own eyes, but all receive with meekness the ingrafted word which is able to save their souls. Sat. 20.--I met the Trustees for the new Room ; who were all willing to add a codicil to the Deed of Trust, in order to ascertain to the Conference (after me) the sole right of appointing the Preachers in it. Sun. 21.--I preached morning and afternoon at the Room; and at three in Temple church; so filled as I never saw it before. In the evening I spent an hour in fixing the places of the several classes, at the society; a thing necessary to be done, although it is certain some will be not a little displeased. Tues. 23.--An end was put to the long contest between Dr. Coke and Mr. Durbin, by the Doctor's acknowledging that the words he had wrote were too keen; and that he was sorry he had given Mr. D. so much uneasiness. Wed. 24.--I took a walk in Miss Goldney’s garden at Clifton. 4.38 REv. J. WESLEY’s [Oct. 1788. Nothing can be more pleasant. But what is most remarkable is, the long terrace-walk, commanding a most beautiful prospect, and the grotto, the largest and most beautiful in its kind that I ever saw. It is admirably well laid out, and decorated with a surprising variety of shells and glittering fossils; the procuring and placing of which (we were informed) took the late Mr. Goldney above twenty years. And he has left it all ! Fri.

Fri. 10.--I appointed a Committee for auditing myaccounts, and superintending the business of the Book-room; which, I doubt not, will be managed in a very different manner from what it has been hitherto. Sun. 12.--I preached in the morning at the new chapel; in the afternoon, at West-Street. Monday, 13. I went to Walling ford, and preached to a serious and, it seemed, much-affected audience. Tuesday, 14. I preached at Witney, which I generally find a very comfortable place. I think much of the impression which was made on the people here, at the time of the great storm, remains still. Wednesday, 15. I preached at Oxford, on Gen. i. 27. We wanted only a larger Room. Many young gentlemen were there, and behaved well. I hope some of them did not come in vain. Thursday, 16. We went on to High-Wycomb. Mr. Murlin’s settling here has been of great use. Here is now a steady and understanding people; to whom I preached, as usual, evening and morning, with a good deal of satisfaction. Friday, 17. We returned to London. Sun. 19.-We had, as usual, a comfortable time at Spital fields. Monday, 20. I set out for Northamptonshire. In the evening I preached to the lovely congregation at Whittle bury, standing fast in the liberty wherewith Christ has made them free. Wednesday, 22. I made one more trial of poor Towcester, if haply God might yet breathe on the dry bones, by opening and strongly applying these words, “I will heal their backsliding; I will love them freely.” In the evening, and on Thursday morning, I preached at Northampton, in the new Presbyterian meeting-house, a large and elegant building, I think not without effect; and then returned to London. Tues. 28.-I took the stage-coach for Rye ; which promised to be there by six in the evening: But the coachman lingered so, that in the afternoon I found they did not intend to be there till near eight: So at Hawkhurst Itook apost-chaise, which, with much ado, reached it soon after six. Being informed the service was begun, I did not stay to eat or drink, but went directly to the preaching-house, which was sufficiently crowded; and, as 440 REv. J. WESLEY’s [Nov. 1788.

We went a few miles out of our way, to call at a small village, where abundance of people flocked to the church, and appeared to be quite ripe for the Gospel: So I preached on, “Now is the accepted time; now is the day of salvation.” Thence we hastened on to Ballymena, where the rain did us no harm by driving us into the meeting-house; where a large congregation cheerfully heard the word that is able to save their souls.* Sat. 6.--The largest meeting-house I have been in was that which I preached in at Antrim; and the people behaved exceed ing well; the children as well as the rest. In the evening I was at the new chapel at Lisburn, the largest and best-finished in the north of Ireland. Sunday, 7. It was well filled at nine. We went to church a little before twelve, where the singing was admirably good; the Clerk who teaches them to sing, having been formerly a Leader in our society. The day continuing stormy, I could not preach in the street, but we were glad to retreat into the Linen-Hall. Here was such a congregation as I have not seen since I came into the kingdom; but somethings, called gentlemen, were walking to and fro, and talking during the greatest part of the sermon. If these had been poor men, probably they would have had common sense. The meeting of the society which followed, at which we permitted many others to be present, was exceeding solemn. The power of God fell upon many. I observed one gentlewoman in particular, that wept and trembled exceedingly. I did not wonder, therefore, June, 1789.] JOURNAL. 46] that the Room was filled at five ; and that we had a parting blessing. Mon. 8.-We went on to Belfast. I had at first thought of preaching in the Linen-Hall; but the weather being very uncertain, I went to the heads of the large meeting-house, to desire the use of it, which they granted in the most obliging manner. It is the completest place of public worship I have ever seen. It is of an oval form ; as I judge by my eye, a hundred feet long, and seventy or eighty broad.

It is of an oval form ; as I judge by my eye, a hundred feet long, and seventy or eighty broad. It is very lofty, and has two rows of large windows; so that it is as light as our new chapel in London: And the rows of pillars, with every other part, are so finely proportioned, that it is beautiful in the highest degree. The House was so crowded both within and without, (and indeed with some of the most respectable persons in the town,) that it was with the utmost difficulty I got in ; but I then found I went not up without the Lord. Great was my liberty of speech among them ; great was our glorying in the Lord: So that I gave notice, contrary to my first design, of my in tending to preach there again in the morning; but soon after, the sexton sent me word, it must not be ; for the crowds had damaged the House, and some of them had broke off and carried away the silver which was on the Bible in the pulpit: So I desired one of our Preachers to preach in our little House, and left Belfast early in the morning. Tues. 9.--About eight I came once more to Newtown, where I had not been for eleven years, and preached at nine to a multitude of people, in the Presbyterian meeting-house. All of them seemed to be not a little affected. God grant the impression may continue ! From hence we had a pleasant ride to Portaferry, a pretty large sea-port town, and one of the quietest I ever saw, either in England, Scotland, or Ireland. Here likewise I preached in a large meeting-house, to a serious and well-behaved congregation, on, “Stand ye in the old paths;” and many seemed determined to “walk therein.” Wed. 10.--We had twice or thrice as many people in the morning as our House would have contained. We had then a lovely passage to Strangford; but the question was, where to preach. I was inclined to preach in the open air, as I did eleven years ago, till the Vicar called upon me, and, after a little friendly conversation, asked me if I would not preach in the 462 REv. J. Wesley’s June, 1789. chapel.

My strength likewise now quite forsook me; and probably will not return in this world. But I feel no pain from head to foot; only it seems nature is exhausted; and, humanly speaking, will sink more and more, till The weary springs of life stand still at last. Tues. 29.--I crossed over through Epworth to Owstone, and passed a comfortable day with many of the Preachers. This, which was one of the last societies in the Circuit, is now become first in grace, as well as number. The new preaching house not being able to contain one-half of the congregation, I preached abroad in the calm, mild evening; and I believe God applied his word to many hearts. Thur. JULY 1.--I went to Lincoln. After dinner we took a walk in and round the Minster; which I really think is more elegant than that at York, in various parts of the structure, as well as in its admirable situation. The new House was throughly filled in the evening, and with hearers uncommonly serious. There seems to be a remarkable difference between the people of Lincoln and those of York. They have not so much fire and vigour of spirit ; but far more mildness and gentleness; by means of which, if they had the same outward helps, they would probably excel their neighbours. Some miles short of Lincoln, our post-boy stopped at an inn on the road, to give his horses a little water. As soon as we went in, the innkeeper burst into tears, as did his wife; wringing her hands, and weeping bitterly. “What!” he said, “are you come into my house ! My father is John Lester, of Epworth.” I found both he and his wife had been of our society, till they left them. We spent some time in prayer together; and I trust not in vain. Fri. 2.--About eleven I preached at Newton; but the preaching-house would not contain half the congregation. No rain fell during the time of preaching; but it rained both a Aug. 1790.] JOURNAL. 491 before and after. I was struck with the preaching-house at Gainsborough, (one of the handsomest towns in Lincolnshire,) so neat, so elegant just taking up one side of a small, neat Square. I found uncommon liberty of speech, and received it as a token for good.

19.--Mr. Collins assisted me in the morning, so I had an easy day’s work. Monday, 20, and the next day, I read over the King of Sweden’s tract, upon the Balance of Power in Europe. If it be really his, he is certainly one of the most sensible, as well as one of the bravest, Princes in Europe; and if his account be true, what a woman is the Czarina' But still God is over all ! Wed. 22.--I preached once more in Temple church, on, “All things are possible to him that believeth.” Sat. 25.-Mr. Hay, the Presbyterian Minister of Lewens mead meeting, came to desire me to let him have the use of our preaching-house on Sundays, at those hours when we did not use it ourselves, (near ten in the morning and two in the afternoon,) while his House was re-building. To this I willingly consented, and he preached an excellent sermon there the next day at two. I preached at five in the morning to more than the House would well contain. Mon. 27.--I left Bristol; about eleven I preached in the Devizes; and in the evening at Sarum. I do not know that ever I saw the House so crowded before, with high and low, - = of. o - §: Oct. 1790.] JOURNAL. 495 rich and poor: So that I hope we shall again see fruit here also. Wed. 29.--About noon I preached at Winton. The congre gation was larger than usual, and, what was stranger still, seemed not a little affected How long have we cast our bread upon the waters here ! And shall we find it again after many days? In the evening I preached to a crowded and deeply attentive congregation at Portsmouth-Common. Thursday, 30. It being a lovely morning, we went in a wherry, through Cowes harbour, to Newport; one of the pleasantest, neatest, and most elegant towns in the King's dominions. Both the nights I preached here, the preaching-house would by no means contain the congregation. I was likewise well pleased with the poor, plain, artless society. Here, at least, we have not lost our labour. Friday, October 1. We purposed to return to Portsmouth, (about twenty miles,) it being a calm sun shiny morning, in the wherry; but a friend offering us a kind of hoy, we willingly accepted his offer.

14. With regard to alterations, in what I take from Mr. Henry, I continually alter hard words into easy, and long sentences into short. But I do not knowingly alter the sense of any thing I extract from him, I only endeavour in several places, to make it more clear and determinate. I have here and there taken the liberty of altering a word in the text. But this I have done very sparingly, being afraid of venturing too far; as being conscious of my very imperfect acquaintance with the Hebrew tongue. I have added very largely from Mr. Pool, as much as seemed necessary for common readers, in order to their understanding those words or passages, which Mr. Henry does not explain. Nay, from the time that I had more maturely considered Mr. Pool's annotations on the Bible, (which was soon after I had gone thro' the book of Genesis) I have extracted far more from him than from Mr. Henry: it having been my constant method, after reading the text, first to read and weigh what Mr. Pool observed upon every verse, and afterwards to consult Mr. Henry's exposition of the whole paragraph. In consequence of this, instead of short additions from Mr. Pool to supply what was wanting in Mr. Henry, (which was my first design) I now only make extracts from Mr. Henry, to supply so far as they are capable, what was wanting in Mr. Pool. I say, so far as they are capable: for I still found in needful to add to both such farther observations, as have from time to time occurred to my own mind in reading or thinking on the scriptures, together with such as I have occasionally extracted from other authors.

18. If you desire to read the scripture in such a manner as may most effectually answer this end, would it not be advisable, 1. To set apart a little time, if you can, every morning and evening for that purpose 2. At each time if you have leisure, to read a chapter out of the Old, and one out of the New Testament: is you cannot do this, to take a single chapter, or a part of one 3. To read this with a single eye, to know the whole will of God, and a fixt resolution to do it In order to know his will, you should, 4. Have a constant eye to the analogy of faith; the connexion and harmony there is between those grand, fundamental doctrines, Original Sin, Justification by Faith, the New Birth, Inward and Outward Holiness. 5. Serious and earnest prayer should be constantly used, before we consult the oracles of God, seeing "scripture can only be understood thro' the same Spirit whereby "it was given." Our reading should likewise be closed with prayer, that what we read may be written on our hearts. 6. It might also be of use, if while we read, we were frequently to pause, and examine ourselves by what we read, both with regard to our hearts, and lives. This would furnish us with matter of praise, where we found God had enabled us to conform to his blessed will, and matter of humiliation and prayer, where we were conscious of having fallen short. And whatever light you then receive, should be used to the uttermost, and that immediately. Let there be no delay. Whatever you resolve, begin to execute the first moment you can. So shall you find this word to be indeed the power of God unto present and eternal salvation. April 25, 1765.

In these verses, 1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come. 2. Further notice taken of the production of plants and herbs, because they were made to be food for man. 3. A more particular account of the creation of man, Ge 2:7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Eccl 12:7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it. See note at "Ge 2:4 See note at "Ge 2:4 See note at "Ge 2:4 8, 9, 10, 11, 12, 13, 14, 15

It must therefore chiefly be resolved into the power and providence of God; he prolonged their lives, both for the more speedy replenishing of the earth, and for the more effectual preservation of the knowledge of God and religion, then when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here (except Noah) were born before Adam died, so that from him they might receive a full account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others that had conversed with him; so great was the care of Almighty God to preserve in his church the knowledge of his will, and the purity of his worship. See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 See note at "Ge 5:6 And Enoch walked with God after he begat Methuselah - To walk with God, is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God, both in ordinances and providences; it is to make God's word our rule, and his glory our end, in all our actions; it is to make it our constant care and endeavour in every thing to please God, and in nothing to offend him; it is to comply with his will, to concur with his designs, and to be workers together with him. He walked with God after he begat Methuselah, which intimates, that he did not begin to be eminent for piety 'till about that time. He was not, for God took him - That is, as it is explained, Heb 11:5, he was translated that he should not see death; and was not found, because God had translated him. But why did God take him so soon Surely because the world, which was now grown corrupt, was not worthy of him.

Now, 1. Circumcision was a bloody ordinance, for all things by the law were purged with blood, Heb 9:22. See Exo 24:8. But the blood of Christ being shed, all bloody ordinances are now abolished. Circumcision therefore gives way to baptism. 2. It was peculiar to the males, though the women also were included in the covenant. 3. Christ having not yet offered himself for us, God would have man to enter into covenant, by the offering of some part of his own body, and no part could be better spared. 4. The ordinance was to be administered to children when they were eight days old, that they might gather some strength to be able to undergo the pain of it. 5. The children of the strangers were to be circumcised, which looked favourable upon the Gentiles, who should, in due time be brought into the family of Abraham, by faith. Here is, (1.) The promise made to Abraham of a son by Sarai, that son in whom the promise made to him should be fulfilled, that he should be the father of many nations, for she also shall be a mother of nations, and kings of people shall be of her, Ge 17:16. Note, God reveals the purposes of his good - will to his people by degrees. God had told Abraham long before, that he should have a son, but never 'till now that he should have a son by Sarai. The blessing of the Lord makes fruitful, and adds no sorrow with it; no such sorrow as was in Hagar's case. I will bless her, with the blessing of fruitfulness, and then thou shalt have a son of her. Civil government and order is a great blessing to the church. It is promised not only that people, but kings of people should be of her; not a headless rout, but a well modelled, well governed society. Sarah shall her name be - The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes. Then Abraham fell on his face, and laughed - It was a laughter of delight, not of distrust.

Here is God's favourable regard to Abraham, Ge 19:29. As before when Abraham prayed for Ishmael, God heard him for Isaac, so now when he prayed for Sodom, he heard for Lot. God remembered Abraham, and for his sake sent Lot out of the overthrow - God will certainly give an answer of peace to the prayer of faith in his own way and time. He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, Ge 19:29. He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters, which, after the conflagration, began to overflow the plain, and which, mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar must needs perish, (though it had escaped the fire) because it stood upon the same flat. He was now glad to go to the mountain, the place which God had appointed for his shelter. See in Lot what those bring themselves to at last, that forsake the communion of saints for secular advantages.

He went out to meditate (or pray) in the field at the even tide - Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch - tower, to see what God would answer him, he sees the camels coming. She lighted off her camel, and took a vail and covered herself - In token of humility, modesty and subjection.

They buried him, in his own burying - place which he had purchased and in which he had buried Sarah. Those that in life have been very dear to each other, may not only innocently, but laudably, desire to be buried together, that, in their deaths, they may not be divided, and in token of their hopes of rising together. And God blessed Isaac - The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much as he also was a son of Abraham; and God had made some promises concerning him, which it was requisite we should know the accomplishment of. He had twelve sons, twelve princes they are called, Ge 25:16, heads of families, which, in process of time, became nations, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded: Midian and Kedar we oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, Ge 25:16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, Ge 16:10. and to Abraham, Ge 17:20 21:13. He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, Ge 17:18. O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do And Isaac was forty years old - Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence. And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith.

Those are best prepared for the greatest mercies that see themselves unworthy of the least. For with my staff I passed over this Jordan - Poor and desolate, like a forlorn and despised pilgrim: He had no guides, no companions, no attendants. And now I am become two bands - Now I am surrounded with a numerous retinue of children and servants. Those whose latter end doth greatly increase, ought with humility and thankfulness to remember how small their beginning was. Lord, deliver me from Esau, for I fear him - The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer that he was afraid of: nor was it his own life only that lay at stake, but the mothers, and the childrens. Thou saidst, I will surely do thee good - The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off Jacob having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau - His prayer did not make him presume upon God's mercy, without the use of means. He sent him also a very humble message, which he ordered his servants to deliver in the best manner. They must call Esau their lord, and Jacob his servant: they must tell him the cattle they had was a small present which Jacob had sent him. They must especially take care to tell him that Jacob was coming after, that he might not suspect him fled. A friendly confidence in mens goodness may help to prevent the mischief designed us by their badness. Very early in the morning, a great while before day.

Chapter XL In this chapter things are working towards Joseph's advancement. Two of Pharaoh's servants are committed to prison, and there, to Joseph's care, and so became witnesses of his extraordinary conduct, ver. 1 - 4. They dreamed each of them a dream, which Joseph interpreted, ver. 5 - 19. and they verified the interpretation, ver. 20 - 22. Joseph recommends his case to one of them whose preferment he foresaw, ver. 14, 15. but in vain, ver. 23. We should not have had this story of Pharaoh's butler and baker recorded in scripture, if it had not been serviceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, [1.] Two of the great officers of Pharaoh's court having offended the king are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life; others no more but the casual lighting of a fly into his cup, and a little sand in his bread: whatever it was, Providence, by this means, brought them into the prison where Joseph was. The captain of the guard, which was Potiphar, charged Joseph with them - Which intimates that he began now to be reconciled to him. They were sad - It was not the prison that made them sad; they were pretty well used to that, but the dream. God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward trouble, yet God can find a way to trouble them, and take off their wheels, by wounding their spirits, and laying a load upon them. Do not interpretations belong to God - He means the God whom he worshipped, to the knowledge of whom he endeavours hereby to lead them. And if interpretations belong to God, he is a free agent, and may communicate the power to whom he pleases, therefore tell me your dreams.

[3.] V. 3. He abruptly tells them; I am Joseph - They knew him only by his Egyptian name, Zaphnath - paaneah, his Hebrew name being lost and forgot in Egypt; but now he teaches them to call him by that, I am Joseph: nay, that they might not suspect it was another of the same name, he explains himself. I am Joseph your brother. This would both humble them yet more for their sin in selling him, and encourage them to hope for kind treatment. This word, at first, startled Joseph's brethren, they started back through fear, or at least stood still astonished: but Joseph called kindly and familiarly to them. Come near, I pray you. Thus, when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps being about to speak of their selling of him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now the tide of his passion was a little over, he was able to do, whereas, at first, he could not but cry out.

Straw - To mix with the clay, or to burn the brick with. They are idle - The cities they built for Pharaoh, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens. Vain words - Those of Moses and Aaron. In thy own people - For if they had given us straw, we should have fulfilled our task. The Lord look upon you, and judge - They should have humbled themselves before God, but instead of that they fly in the face of their best friends. Those that are called to public service for God and their generation, must expect to be tried not only by the threats of proud enemies, but by the unjust and unkind censures of unthinking friends. To put a sword in their hand to slay us - To give them the occasion they have long sought for. He expostulated with him. He knew not how to reconcile the providence with the promise, and the commission he had received. Is this God's coming down to deliver Israel? Must I who hoped to be a blessing to them become a scourge to them? By this attempt to get them out of the pit, they are but sunk the farther into it. Wherefore hast thou so evil entreated this people - Even when God is coming towards his people in ways of mercy, yet sometimes he takes such methods that they may think themselves but ill - treated: when they think so, they should go to God by prayer, and that is the way to have better treatment in God's good time. Why is it that thou hast sent me - Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance. It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour doth no good, and much more to see that it doth hurt, eventually, though not designedly. Chapter VI In this chapter,

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

Heathens were not concerned in the passover. Out of the door of his house - Of that house, wherein he ate the passover: Until the morning - That is, till towards morning, when they would be called for to march out of Egypt. They went out very early in the morning. The destroyer - The destroying angel, whether this was a good or an evil angel, we have not light to determine. The people bowed the head and worshipped - They hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Rise up, and get you forth - Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest if he delay'd, he himself should fall next. And that he sent them out, not as men hated (as the Pagan historians have represented this matter) but as men feared, is plain by his request to them. Bless me also - Let me have your prayers, that I may not be plagued for what is past when you are gone. We be all dead men - When death comes unto our houses, it is seasonable for us to think of our own mortality. Their kneading - troughs - Or rather, their lumps of paste unleavened. About six hundred thousand men - The word means strong and able men fit for wars, beside women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years. And a mixed multitude went up with them - Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude unthinking mob, that followed they knew not why: It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again.

The name of it was called Marah - That is, Bitterness. And he cried unto the Lord - It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer; he is the guide of the church's guides, and to the chief shepherd, the under shepherds must on all occasions apply themselves: And the Lord directed Moses to a tree, which he cast into the waters, and they were made sweet - Some think this wood had a peculiar virtue in it for this purpose, because it is said, God shewed him the tree. God is to be acknowledged, not only in the creating things useful for man, but in discovering their usefulness. But perhaps this was only a sign, and not a means of the cure, no more than the brazen serpent. There he made a statute and an ordinance, and there he proved them - That is, there he put them upon trial, admitted them as probationers for his favour. In short he tells them, <cite>Exo 15:26</cite>, what he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, and must take care, in every thing, to do that which was right in God's sight, and to keep all his statutes. Then I will put none of these diseases upon thee - That is, I will not bring upon thee any of the plagues of Egypt. This intimates, that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. But if thou wilt be obedient, thou shalt be safe, the threatening is implied, but the promise is expressed, I am the Lord that healeth thee - And will take care of thee wherever thou goest. Chapter XVI This chapter gives us an account of the victualling of the camp of Israel.

The comforts of the Spirit are hidden manna, <cite>Rev 2:17</cite>. These comforts from heaven as the manna did, are the support of the divine life in the soul while we are in the wilderness of this world: it is food for Israelites, for those only that follow the pillar of cloud and fire: it is to be gathered; Christ in the word is to be applied to the soul, and the means of grace used: we must every one of us gather for ourselves. There was manna enough for all, enough for each, and none had too much; so in Christ there is a compleat sufficiency, and no superfluity. But they that did eat manna hungered again, died at last, and with many of them God was not well pleased: whereas they that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread! Chapter XVII In this chapter are recorded,

For I the Lord Jehovah, thy God, am a jealous God, especially in things of this nature. It intimates the care he has of his own institutions, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry: visiting the iniquity of the fathers upon the children unto the third and fourth generation - Severely punishing. Nor is it an unrighteous thing with God if the parents died in their iniquity, and the children tread in their steps, when God comes, by his judgments, to reckon with them, to bring into the account the idolatries their fathers were guilty of. Keeping mercy for thousands of persons, thousands of generations, of them that love me and keep my commandments - This intimates, that the second commandment, though in the letter of it is only a prohibition of false worship, yet includes a precept of worshipping God in all those ordinances which he hath instituted. As the first commandment requires the inward worship of love, desire, joy, hope, so this the outward worship of prayer and praise, and solemn attendance on his word. This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The third commandment is concerning the manner of our worship; Where we have,

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

Concerning the altar of incense, ver. 1 - 10. Concerning the ransom money, which the Israelites were to pay when they were numbered, ver. 11 - 16. Concerning the laver of brass, ver. 17 - 21. Concerning the anointing oil, ver. 22 - 33. Concerning the incense and perfume, which was to be burned on the golden altar, ver. 34 - 38. The altar of incense was to be about a yard high, and half a yard square, with horns at the corners, a golden cornish round it, with rings and staves of gold for the convenience of carrying it, <cite>Ex 30:1 </cite>- 5. It doth not appear that there was any grate to this altar for the ashes to fall into, that they might be taken away; but when they burn incense, a golden censer was brought, with coals in it, and placed upon the altar, and in that censer the incense was burnt, and with it all the coals were taken away, so that no coals or ashes fell upon the altar. The altar of incense in Ezekiel's temple is double to what it is here, <cite>Eze 41:22</cite>, and it is there called an altar of wood, and there is no mention of gold, to signify that the incense in gospel times should be spiritual, the worship plain, and the service of God enlarged. It was placed before the veil, on the outside of that partition, but before the mercy - seat, which was within the veil. For though he that ministered at that altar could not see the mercy - seat, the veil interposing, yet he must look towards it, and direct his incense that way, to teach us, that though we cannot with our bodily eyes see the throne of grace, that blessed mercy - seat, yet we must in prayer by faith set ourselves before it, direct our prayer and look up. Aaron was to burn sweet incense upon this altar every morning and every evening, which was intended not only to take away the ill smell of the flesh that was burnt daily on the brazen altar, but for the honour of God, and to shew the, acceptableness of his people's services to him.

And Aaron said break off the golden ear - rings - We do not find that he said one word to discountenance their proposal. Some suppose, that when Aaron bid them break off their ear - rings, he did it with design to crush the proposal, believing that, though their covetousness would have let them do it, yet their pride would not have suffered them to part with them. And all the people brake off their ear - rings - Which Aaron melted down, and, having a mold prepared, poured the melted gold into it, and then produced it in the shape of an ox or calf, giving it some finishing strokes with a graving tool. And Aaron built an altar before it, and proclaimed a feast - A feast of dedication; yet he calls it a feast to Jehovah; for, as brutish as they were, they did not design to terminate their adoration in the image; but they made it for a representation of the true God, whom they intended to worship in and through this image. And yet this did not excuse them from gross idolatry, no more than it will excuse the Papists, whose plea it is, that they do not worship the image, but God by the image; so making themselves just such idolaters as the worshippers of the golden calf, whose feast was a feast to Jehovah, and proclaimed to be so, that the most ignorant and unthinking might not mistake it. And they rose up early on the morrow, and offered sacrifice to this new made deity. And the people sat down to eat and drink of the remainder of what was sacrificed, and then rose up to play - To play the fool, to play the wanton. It was strange that any of the people, especially so great a number of them, should do such a thing. Had they not, but the other day, in this very place, heard the voice of the Lord God speaking to them out of the midst of the fire, Thou shalt not make to thyself any graven image? - Yet They made a calf in Horeb, the very place where the law was given It was especially strange that Aaron should be so deeply concerned, should make the calf and proclaim the feast! Is this Aaron the saint of the Lord!

Thou shalt worship no other gods - A good reason is annexed; for the Lord, whose name is Jealous, is a jealous God - As tender in the matters of his worship as the husband is of the honour of the marriage - bed. Thou shalt make thee no molten gods - Thou shalt not worship the true God by images. This was the sin they had lately fallen into, which therefore they are particularly cautioned against. That they might not be tempted to worship other gods, they must not join in affinity or friendship with those that did. Take heed to thyself - It is a sin thou art prone to, and that will easily beset thee; carefully abstain from all advances towards it, make no covenant with the inhabitants of the land - If God in kindness to them drove out the Canaanites, they ought in duty to God not to harbour them: If they espoused their children they would be in danger of espousing their gods. That they might not be tempted to make molten gods, they must utterly destroy those they found, and all that belonged to them, the altars and groves, lest, if they were left standing, they should be brought in process of time either to use them, or to take pattern by them. Here is a repetition of several appointments made before, especially relating to their solemn feasts: when they had made the calf they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Thou shalt rest, even in earing - time and in harvest - The most busy times of the year. All wordly business must give way to that holy rest: harvest - work will prosper the better for the religious observation of the sabbath - day in harvest - time. Hereby we must shew that we prefer our communion with God, before either the business or the joy of harvest. Thrice in the year shall all the men - children appear - But it might be suggested, when all the males slain every part were gone up to worship in the place that God should chuse, the country would he left exposed to the insults of their neighbours; and what would become of the poor women and children?

Chapter VII Further directions, concerning the trespass - offering, ver. 1 - 7. The burnt - offering and meal - offering, ver. 8 - 10. The peace - offering, ver. 11 - 21. Fat and blood again forbidden, ver. 22 - 27. The priest's share of it, ver. 28 - 34. The conclusion of these instructions, ver. 35 - 38. So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest. All the meal - offering - Except the part reserved by God, Lev 2:2,9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed. Dry - Without oil, or drink - offering, as those Lev 5:11, Num 5:15. All the sons of Aaron - These were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily be reserved for the several priests to dress it in that way which each of them liked. Leavened bread - Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one. Leaven indeed was universally forbidden, Lev 2:11. But that prohibition concerned only things offered and burnt upon the altar, which this bread was not. Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread. A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank - offering. Neither shall it be imputed - For an acceptable service to God.

Chapter XV This chapter contains laws concerning other ceremonial uncleannesses, contracted either by bodily disease, or some natural incidents, whether in men, ver. 1 - 18, or in women, ver. 19 - 33. A running issue - Commonly called the running of the reins, a grievous and loathsome disease, which is generally the consequence of sin. His flesh be stopped - That is, if it have run, and be stopped in great measure, either by the grossness of the humour, or by some obstructions that it cannot run freely. The flesh - That is, any part of his body. And hath not rinsed - That is, the person touched, to whom the washing of his hands is prescribed, if speedily done; but if that was neglected, a more laborious course was enjoined. When he is cleansed - When his issue hath wholly ceased. An atonement - Not as if this was in itself a sin, but only a punishment of sin; though oft - times it was sinful, as being a fruit of intemperance. A man - Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage - bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage - bed to be undefiled, Heb 13:4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason. And if a woman - Heb. And a woman when she shall have an issue of blood, and her issue shalt be in her flesh, that is, in her secret parts, as flesh is taken, Lev 15:2. So it notes her monthly disease. Put apart - Not out of the camp, but from converse with her husband and others, and from access to the house of God. Seven days - For sometimes it continues so long; and it was decent to allow some time for purification after the ceasing of her issue. Whosoever toucheth her - Of grown persons.

The corners of your heads - That is your temples, ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of their idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch and many others write; or in funerals or immoderate mournings, as appears from Isa 15:2 Jer 48:37. And the like is to be thought concerning the beard or the hair in the corner, that is, corners of the beard. The reason then of this prohibition is because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no nor so much as in the appearances of it. Cuttings in your flesh - Which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, Jer 16:6. Do not prostitute - As the Gentiles frequently did for the honour of some of their idols, to whom women were consecrated, and publickly prostituted. Wizards - Them that have entered into covenant with the devil, by whose help they foretel many things to come, and acquaint men with secret things. See Lev 20:27 Deu 18:11 1Sam 28:3,7,9 2Kings 21:6. Rise up - To do them reverence when they pass by, for which end they were obliged, as the Jews say, presently to sit down again when they were past, that it might be manifest they arose out of respect to them. Fear thy God - This respect is due to such, if not for themselves, yet for God's sake, who requires this reverence, and whose singular blessing old age is. Vex him - Either with opprobrious expressions, or grievous exactions. As one born among you - Either 1, as to the matters of common right, so it reacheth to all strangers. Or 2, as to church - privileges, so it concerns only those who were

proselytes. Ye were strangers - And therefore are sensible of the fears, distresses, and miseries of such, which call for your pity, and you ought to do to them, as you desired others should do to you, when you were such. In mete - yard - In the measuring of lands, or dry things, as cloth, ribband. In measure - In the measuring liquid or such dry things as are only contigious, as corn or wine. A just ephah and a just hin - These two two measures are named as most common, the former for dry, the latter for moist things, but under them he manifestly comprehends all other measures. Therefore - Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men.

For which reason, such persons as have notorious defects or deformities, are still unfit for the ministry except where there are eminent gifts and graces, which vindicate a man from the contemptibleness of his bodily presence. The particular defect's here mentioned, I shall not enlarge upon because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not necessary. A flat nose - Most restrain this word to the nose, and to some great deformity relating to it. But according to others, it signifies more generally, a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should. A blemish - Any notorious blemish whereby he is disfigured, though not here mentioned. He shall eat - Which a priest having any uncleanness might not do whereby God would shew the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. To the veil - To the second veil which was between the holy and the most holy place, to burn incense, to order the shew - bread, and to dress the lamps, which were nigh unto that veil though without. My altar - The altar of burnt - offering, which was without the sanctuary. The sense is, he shall not execute the priest's office, which was to be done in those two places.

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

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

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

So as to do the offices mentioned, Nu 1:50. No wrath - From God, who is very tender of his worship, and will not suffer the profaners of it go unpunished! whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath. Chapter II Orders concerning the camp, A general order, ver. 1,2. Particular directions for posting each of the tribes, in four squadrons.

Charger - A large dish or platter; to be employed about the altar of burnt - offering, or in the court; not in the sanctuary, for all its vessels were of gold. Peace - offerings - Which are more numerous because the princes and priests, and some of the people made a feast before the Lord out of them. Their meal - offering - Which was not mentioned before, because it was sufficiently understood from the law which required it. After it was anointed - Which words are very conveniently added to explain in what sense he had so oft said, that this was done in the day when it was anointed, namely, not exactly, but in a latitude, a little after that it was anointed. To speak with him - To consult God upon occasion. The mercy - seat - Which Moses standing without the veil could easily hear. And this seems to be added in this place, to shew that when men had done their part, God was not wanting in the performance of his part, and promise. God's speaking thus to Moses by an audible voice, as if he had been cloathed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God's communion with man is by his Son, who is the same yesterday, to - day and for ever.

And this is the more probable because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for Gods, and therefore the Israelites, might have them upon cheap terms. Our soul - Either our life, as the soul signifies, Gen 9:5, or our body, which is often signified by the soul. Dried away - Is withered and pines away; which possibly might be true, through envy and discontent, and inordinate appetite. As coriander - seed - Not for colour, for that is black, but for shape and figure. Bdellium - Is either the gum of a tree, of a white and bright colour, or rather a gem or precious stone, as the Hebrew doctors take it; and particularly a pearl wherewith the Manna manifestly agrees both in its colour, which is white, Exo 16:14, and in its figure which is round. Fresh oil - Or, of the most excellent oil; or of cakes made with the best oil, the word cakes being easily supplied out of the foregoing member of the verse; or, which is not much differing, like wafers made with honey, as it is said Exo 16:31. The nature and use of Manna is here thus particularly described, to shew the greatness of their sin in despising such excellent food. In the door of his tent - To note they were not ashamed of their sin. Not found favour - Why didst thou not hear my prayer, when I desired thou wouldest excuse me, and commit the care of this unruly people to some other person. Have I begotten them - Are they my children, that I should be obliged to provide food and all things for their necessity and desire To bear - The burden of providing for and satisfying them. Alone - Others were only assistant to him in smaller matters; but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone. My wretchedness - Heb. my evil, my torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation, and the dishonour which thence will accrue to God and to religion, as if, not I only, but God also were an impostor.

Ye have despised the Lord - You have lightly esteemed his bounty and manifold blessings, you have slighted and distrusted his promises and providence after so long and large experience of it. Who is among you - Who is present and resident with you to observe all your carriage, and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the judge. Why came we forth out of Egypt - Why did God do us such an injury Why did we so foolishly obey him in coming forth Six hundred thousand footmen - Fit for war, besides women and children. That Moses speaks this as distrusting God's word is evident; and that Moses was not remarkably punished for this as he was afterward for the same sin, Num 20:12, may be imputed to the different circumstances of this and that sin: this was the first offence of the kind, and therefore more easily passed by; that was after warning and against more light and experience. This seems to have been spoken secretly: that openly before the people; and therefore it was fit to be openly and severely punished to prevent the contagion of that example. Moses went out - Out of the tabernacle, into which he entered to receive God's answers from the mercy - seat. The seventy men - They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Mt 26:20, when one of that number was absent. Round the tabernacle - Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them. Rested on them - Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual. They prophesied - Discoursed of the word and works of God in a marvellous manner, as the prophets did. So this word is used, 1Sam 10:5,6 Joel 2: 28 1Cor 14:3.

Chapter XII Miriam and Aaron murmur against Moses, ver. 1 - 3. God calls them to an account for it, ver. 4 - 9. Miriam becoming leprous, Aaron humbles himself, and Moses prays for her, ver. 10 - 13. She is healed, but shut out of the camp for seven days, ver. 14 - 16. Miriam - Miriam seems to be first named, because she was the first mover of the sedition; wherefore she is more eminently punished. The Ethiopian - Either, Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia. If she be meant, probably they did not quarrel with him for marrying her, because that was done long since, but for being swayed by her and her relations, by whom they might think he was persuaded to chose seventy rulers, by which co - partnership in government they thought their authority and reputation diminished. And because they durst not accuse God, they charge Moses, his instrument, as the manner of men is. Or, some other woman, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as many other things, be not recorded. For, as the quarrel seems to be about his marrying a stranger, it is probable it was a fresh occasion about which they contended. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, a sincere proselyte. By us - Are not we prophets as well as he so Aaron was made, Exo 4:15,16, and so Miriam is called, Exo 15:20. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us. The Lord heard - Observed their words and carriage to Moses. Meek - This is added as the reason why Moses took no notice of their reproach, and why God did so severely plead his cause. Thus was he fitted for the work he was called to, which required all the meekness he had. And this is often more tried by the unkindness of our friends, than by the malice of our enemies.

Chapter XXV The sin of Israel, ver. 1 - 3. Their punishment, ver. 4, 5. The zeal of Phinehas, with the promise annext to it, ver. 6 - 15. The command to slay the Midianites, ver. 16 - 18. Shittim - And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long - expected land. The people - Many of them. Whoredom - Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were. The daughters of Moab - And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak. They - The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices - Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods - Of their God, Baal - peor, the plural Elohim being here used, as commonly it is, for one God. Joined himself - The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God. Baal - peor - Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, Num 23:28, rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.

So in the reception of Balaam after Balak had dismissed him, Nu 31:8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot. With their wiles - For under pretence of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.

Chapter XXXIII An account of the marches and encampments of the Israelites, from Egypt to Canaan, ver. 1 - 49. A strict command to drive out all the Canaanites. And Moses wrote their goings out - When they set out, God ordered him to keep a journal of all the remarkable occurrences in the way, that it might be a satisfaction to himself and an instruction to others. It may be of use to Christians, to preserve an account of the providences of God concerning them, the constant series of mercies they have experienced, and especially those turns which have made some days of their lives more remarkable. On their gods - Their false gods, namely those beasts which the brutish Egyptians worshipped as gods, which were killed with the rest, for the first - born both of men and beasts were then killed. Probably their images likewise were thrown down, as Dagon afterward before the ark. By the Red - sea - By another part of that sea which they passed over. Shittim - The place where the people sinned in the matter of Peor, is here called Abel - Shittim - Abel signifies mourning; and probably this place was so called, from the mourning of Israel for that sin, and the heavy punishment inflicted on the sinners. Drive out - Not by banishing, but by destroying them. Pictures - Which seem to have been stones curiously engraven, and set up for worship. High Places - Chapels, altars, groves, or other means of worship there set up.

Chapter III The conquest of Og and his country, ver. 1 - 11. The distribution of it to the two tribes and an half, ver. 12 - 17. On condition of assisting their brethren, ver. 18 - 20. Joshua encouraged, ver. 21 - 22. Moses prays that he may go into Canaan, v. 23 - 25. But is refused, yet permitted to see it, ver. 26 - 29. On this side Jordan - So it was when Moses wrote this book; but afterward when Israel passed over Jordan it was called the land beyond Jordan. Sirion - Elsewhere called Mount Gilead, and Lebanon, and here Shenir, and Sirion, which several names are given to this one mountain partly by several people, and partly in regard of several tops and parts of it. All Gilead - Gilead is sometimes taken for all the Israelites possessions beyond Jordan, and so it comprehends Bashan; but here for that part of it which lies in and near mount Gilead, and so it is distinguished from Bashan and Argob. In Rabbath - Where it might now be, either because the Ammonites in some former battle with Og, had taken it as a spoil: or because after Og's death, the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city. Nine cubits - So his bed was four yards and an half long, and two yards broad. Unto this day - This must be put among those passages which were not written by Moses, but added by those holy men, who digested the books of Moses into this order, and inserted some few passages to accommodate things to their own time and people. Gilead - That is, the half part of Gilead. To Machir - That is, unto the children of Machir, son of Manasseh, for Machir was now dead. Half the valley - Or rather to the middle of the river: for the word rendered half signifies commonly middle, and the same Hebrew word means both a valley and a brook or river.

Half the valley - Or rather to the middle of the river: for the word rendered half signifies commonly middle, and the same Hebrew word means both a valley and a brook or river. And this sense is agreeable to the truth, that their land extended from Gilead unto Arnon, and, to speak exactly, to the middle of that river; for as that river was the border between them and others, so one half of it belonged to them, as the other half did to others, Jos 12:2. The same thing is expressed in the same words in the Hebrew which are here, though our translators render the self - same words there, from the middle of the river, which here they render, half of the valley. There the bounds of Sihon's kingdom, which was the same portion here mentioned as given to Reuben and Gad, are thus described, from Aroer, which is upon the bank of the river of Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon. The plain - The low country towards Jordan. The sea of the plain - That is, that salt sea, which before that dreadful conflagration was a goodly plain. You - Namely, the Reubenites and Gadites. All that are meet - In such number as your our brethren shall judge necessary. They were in all above an hundred thousand. Forty thousand of them went over Jordan before their brethren. I besought the Lord - We should allow no desire in our hearts, which we cannot in faith offer unto God by prayer. Thou hast begun to shew thy servant thy greatness - Lord, perfect what thou hast begun. The more we see of God's glory in his works, the more we desire to see. And the more we are affected with what we have seen of God, the better we are prepared for farther discoveries. Let me go over - For he supposed God's threatening might be conditional and reversible, as many others were. That goodly mountain - Which the Jews not improbably understood of that mountain on which the temple was to be built. This he seems to call that mountain, emphatically and eminently, that which was much in Moses's thoughts, though not in his eye.

But the favour of God puts gladness into the heart, more than the increase of corn, wine and oil. Shut up the heaven - Which is compared sometimes to a great store - house wherein God lays up his treasures of rain, Job 38:22, the doors whereof God is said to open when he gives rain, and to shut when he witholds it. Lay up - Let us all observe these three rules, Let our hearts be filled with the word of God. Lay up these words in your hearts, as in a store - house, to be used upon all occasions. Let our eyes be fixed upon the word of God: Bind them for a sign upon your hand, which is always in view, and as frontlets between your eyes, which you cannot avoid the sight of. Let our tongues be employed about the word of God, especially with our children, who must be taught this, as far more needful than the rules of decency, or the calling they are to live by. As the days of heaven - As long as the heaven keeps its place and continues its influences upon earth. Every place - Not absolutely, as the Rabbins fondly conceit, but in the promised land, as it is restrained in the following words; either by possession, or by dominion, namely, upon condition of your obedience. The wilderness - Of Sin, on the south - side. To Lebanon - Which was on the north border. Euphrates - On the east. So far the right of dominion extended, but that their sins cut them short: and so far Solomon extended his dominion. The uttermost sea - The western or midland sea. I set before you - I propose them to your choice. Which ye have not known - Which you have no acquaintance with, nor experience of their power, or wisdom, or goodness, as you have had of mine. Put - Heb. Thou shalt give, that is, speak or pronounce, or cause to be pronounced. So the word to give is used, Deu 13:1,2 Job 36:3 Pro 9:9. This is, more particularly expressed, Deu 27:12,13. Over against - Looking toward Gilgal, tho' at some considerable distance from it. Beside the plains of Moreh - This was one of the first places that Abram came to in Canaan.

Chapter XIV Directions, concerning mourning, ver. 1, 2. Concerning clean and unclean meats, ver. 3 - 21 . Concerning tithes, ver. 29. Of the Lord - Whom therefore you must not disparage by unworthy or unbecoming practices. Ye shall not cut yourselves - Which were the practices of idolaters, both in the worship of their idols, in their funerals, and upon occasion of public calamities. Is not this like a parent's charge to his little children, playing with knives, "Do not cut yourselves!" This is, the intention of those commands, which obliges us to deny ourselves. The meaning is, Do yourselves no harm! And as this also is, the design of cross providences, to remove from us those things by which we are in danger of doing ourselves harm. Abominable - Unclean and forbidden by me, which therefore should be abominable to you. All the increase - This is to be understood of the second tithes, which seem to be the same with the tithes of the first year, mentioned De 14:28. In thine hand - That is, in a bag to be taken into thy hand and carried with thee. Thou shalt not forsake him - Thou shalt give him a share in such tithes or in the product of them. At the end of three years - That is, in the third year, as it is, expressed, Deu 26:12. The same year - This is added to shew that he speaks of the third year, and not of the fourth year, as some might conjecture from the phrase, at the end of three years.

Chapter XXIII Who are to be excluded the congregation of rulers, ver. 1 - 6. An Edomite and an Egyptian not to be abhorred, ver. 7, 8. No uncleanness to be in the camp, ver. 9 - 14. Of servants, escaped from their masters, ver. 15, 16. Laws, against sodomy and whoredom, ver. 17, 18. Against usury, ver. 19, 20. Against the breach of vows, ver. 21 - 23. The liberty which might be taken in another's field or vineyard, ver. 24, 25. He that is wounded - A phrase denoting an eunuch. Shall not enter into the congregation of the Lord - Shall not be admitted to honours and offices either in the church or commonwealth of Israel; and so the congregation of the Lord doth not here signify, the body of the people, but the society of the elders or rulers of the people. Add to this, that the Hebrew word, Kahal, generally signifies a congregation or company of men met together; and therefore this cannot so conveniently be meant of all the body of the people, which could never meet in one place, but of the chief rulers, which frequently did so. Nor is it strange that eunuchs are excluded from government, both because such persons are commonly observed to want that courage which is necessary for a governor, because as such persons ordinarily were despicable, so the authority in their hands was likely to be exposed to the same contempt. The congregation - Taking the word as in the former verse. For ever - This seems to note the perpetuity of this law, that it should be inviolably observed in all succeeding ages. They met you not with bread and water - As the manner of those times was to wait and provide for strangers and travellers, which was the more necessary, because in those times and countries, there were no public houses of entertainment. Their fault then was unmercifulness to strangers and afflicted persons, which was aggravated both by their relation to the Israelites, as being the children of Lot, and by the special kindness of God, and of the Israelites to them, in not fighting against them.

The more unworthy they in giving to idols a share in that worship which they owe to God only. The high places - To conquer their strongest holds, which often are in the mountains, and their cities fenced with walls of greatest height and strength. To ride upon, in scripture phrase, is to subdue or conquer. Out of the rock - This being a land flowing with honey, where the bees made honey in the holes of rocks, or in the trees that grew upon or among the rocks. Out of the flinty rocks - The olive - trees grow and bear most fruit in rocky or hilly places. Fat of lambs - For though the fat wherewith the inward parts were covered was not to be eaten by them, but offered to God, yet that fat which was mixed with the flesh they might eat, as the Jewish doctors note. Basham - A place famous for excellent cattle. Fat of kidneys of wheat - With the finest of the grains of wheat; compared to kidneys for their shape and largeness. Jeshurun - Israel whom he calls right or upright, (as the word signifies) partly by way of instruction to mind them what they professed and ought to be; and partly by way of exprobration, to shew them what a shame it was to degenerate so much from their name and profession. Kicked - As well fed cattle use to do: he grew insolent and rebellious against God and against his word and spirit. To jealousy - To anger and fury, for jealousy is the rage of a man. And withall it implies the ground of his anger, their falseness to God whom they had accepted as their husband, and their spiritual whoredom with other gods. Unto devils - Unto idols, which the devils brought into the world in opposition to God, in and by which the devils often manifested themselves to men, and gave them answers, and received their worship. The Gentiles pretended to worship God in those idols, and the devils which inspired them, deluded the nations with pretences that they were a sort of lower gods. Moses takes off this mark, and shews the Israelites that these pretended gods were really devils, and therefore that it was the height of madness to honour or worship them.

The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement. Stood firm - That is, in one and the same place and posture; their feet neither moved by any waters moving in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed to their standing on the bank of the water when they came to it, commanded, Jos 3:8, which was but for a while, 'till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over. The midst of Jordan - In the middle and deepest part of the river.

The passover - Which was their third passover: the first was in Egypt, Exod 12:11 - 24, the second at mount Sinai, Numb 9:1 - 5, the third here; for in their wilderness travels, these and all other sacrifices were neglected, Amos 5:25. While they were in the wilderness, they were denied the comfort of this ordinance, as a farther token of God's displeasure. But now God comforted them again, after the time that he had afflicted them. Old corn - The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. The morrow - That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day, was the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn - Of that year's corn. which was most proper for that use. Self - same day - Having an eager desire to enjoy the fruits of the land. And this corn came very seasonably; for after the passover, they were to keep the feast of unleavened bread, which they could not do, when they had nothing but manna to live upon. The manna ceased - Which God now withheld, to shew that Manna was not an ordinary production of nature, but an extraordinary and special gift of God to supply their necessity. And because God would not be prodigal of his favours, by working miracles where ordinary means were sufficient. The morrow - That is, on the seventeenth day. By Jericho - Heb. In Jericho, that is, in the territory adjoining to it; whither he went to view those parts, and discern the fittest places for his attempt upon Jericho. A man - One in the appearance of a man. Drawn - In readiness to fight, not, as Joshua thought, against him, but for him and his people.

Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem, that the sun, was declining, and Joshua perceiving that his work was great and long, and his time but short, begs of God the lengthening out of the day, and that the sun and moon might stop their course, He mentions two places, Gibeon and Ajalon, not as if the sun stood over the one and the moon over the other, which is absurd especially these places being so near the one to the other; but partly to vary the phrase, as is common in poetical passages; partly because he was in his march in the pursuit of his enemies, to pass from Gibeon to Ajalon; and he begs that he may have the help of longer light to pursue them, and to that end that the sun might stand still, and the moon also; not that he needed the moon's light, but because it was fit, either that both sun and moon should go, or that both should stand still to prevent disorder in the heavenly bodies. The prayer is thus exprest with authority, because it was not an ordinary prayer, but the prayer of a prophet, divinely inspired at this very time for this purpose. And yet it intimates to us the prevalency of prayer in general, and may mind us of that honour put upon prayer, concerning the work of my hands command you me. Avenged them on their enemies - That is, till they bad utterly destroyed them. Book of Jasher - This book was written and published before Joshua wrote his, and so is fitly alluded here. But this, as well as some other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were. The sun stood - Here is no mention of the moon, because the sun's standing was the only thing which Joshua desired and needed; and the moon's standing he desired only by accident to prevent irregularity in the motions of those celestial lights.

Both together proclaim God to be the Alpha and Omega of his peoples salvation. The wilderness - This word here and elsewhere in scripture notes not a land wholly desert and uninhabited, but one thin of inhabitants, as 1Kings 2:34 9:18 Matt 3:1,3. The Gargashites either were now incorporated with some other of these nations, or as the tradition of the Jews is, upon the approach of Israel under Joshua, they all withdrew and went unto Africk, leaving their land to be possessed by the Israelites, with whom they saw, it was fruitless to contend. King of Gilgal - Not of that Gilgal where Joshua first lodged after his passage over Jordan; where it doth not appear, that there was either king or city; but of a city of the same name, probably in Galilee towards the sea, where divers people might possibly resort for trade and merchandise, over whom this was a king, as formerly Tidal seems to have been, Gen 14:1. Thirty one - Each being king only of one city or small province belonging to it, which was by the wise and singular providence of God, that they might be more easily conquered. But what a fruitful land must Canaan then be, which could subsist so many kingdoms! And yet at this day it is one of the most barren and despicable countries in the world. Such is the effect of the curse it lies under, since its inhabitants rejected the Lord of glory!

The bay - Heb. the tongue: either a creek or arm of that sea; or a promontory, which by learned authors is sometimes called a tongue. Every sea is salt, but this had an extraordinary saltness, the effect of that fire and brimstone which destroyed Sodom and Gomorrah: the ruins of which lie buried at the bottom of this dead water, which never was moved itself by any tides, nor had any living thing in it. The end of Jordan - That is, the place where Jordan runs into the salt - sea. The stone of Bohan - A place so called, not from Bohan's dwelling there, (for the Reubenites had no portion on this side Jordan) but from some notable exploit which he did there, though it is not recorded in scripture. Went up - Properly; for the line went from Jordan and the salt sea, to the higher grounds nigh Jerusalem; and therefore the line is said to go down, chap.18:16, because there it takes a contrary course, and goes downward to Jordan and the sea. Valley of Hinnom - A very pleasant place, but afterward made infamous. Of the Jebusites - Of the city of the Jebusites, which was anciently called Jebussi. Jerusalem - It may seem hence, that Jerusalem properly, or at least principally, belonged to Benjamin; and yet it is ascribed to Judah also; either because a part of the city was allotted to Judah; or because the Benjamites desired the help and conjunction of this powerful tribe of Judah, for the getting and keeping of this most important place. And when the Benjamites had in vain attempted to drive out the Jebusites, this work was at last done by the tribe of Judah, who therefore had an interest in it by the right of war; as Ziglag which belonged to the tribe of Simeon, being gotten from the Philistines by David, was joined by him to his tribe of Judah, 1Sam 27:6. Mount Seir - Not that of Edom, but another so called from some resemblance it had to it. He - Joshua. City of Arba - Or, Kirjath - arba. Not the city, which was the Levites, but the territory of it, chap.21:13. Drove thence - That is, from the said territory, from their caves and forts in it. These giants having either recovered their cities, or defended themselves in the mountains.

Went up to fight - This was done after Joshua's death, and seems to be here inserted, that all the chief places where the Danites dwelt, tho' far distant, might be mentioned together; and to give an account of this strange accident, why they removed from their appointed portion to so remote a place; which may be this, that being much molested by their bad neighbours, they thought fit to go to some place remote from them, which also they were in a manner constrained to do, because otherwise they must have taken some part of the portions of other tribes, whereas now going to the very utmost northern point of the land, they took that which did not belong to any other tribe. The children of Israel - That is, they are said to give it, because the whole land was given to Joshua, and Eleazar, and the princes, as joint trustees, acting in the name, and for the good of the people: so that even Joshua could take nothing without their gift. The word of The Lord - As God had promised, or commanded; either formerly, or at this time by Eleazar. He built - That is, repaired and enlarged it, in which sense Nebuchadnezzar is said to have built Babylon, Dan 4:30.

Name their gods - To wit, unnecessarily and familiarly, lest the mention of them breed discourse about them, and so by degrees bring to the approbation and worship of them. Nor cause - Nor require nor compel the Gentiles to swear by them, as they used to do; especially in leagues and contracts. It is pity, that among Christians, the name of the Heathen God's are so commonly used, especially in poems. Let those names which have been set up in rivalship with God, be forever loathed and lost. Nor bow - Neither give them any inward reverence, or outward adoration. Here is an observable gradation, whereby he shews what notable progress sin usually makes, and what need there is to look to the beginnings of it, forasmuch as a civil and common conversation with their persons was likely to bring them, and indeed did actually bring them, by insensible steps, to the worship of their gods. So it is no wonder, if some things not simply and in themselves evil, be forbidden by God, as here the naming of their gods is, because they are occasions and introductions to evil. Cleave to the Lord - By constant obedience, entire affection, faithful service and worship of him alone. To this day - To wit, since you came in to Canaan; since which time the body of the people (for of them he speaks, not of every particular person) had behaved themselves much better than they did in the wilderness, and had not been guilty of any gross and general apostacy from God, or rebellion against him. No man - To wit, whom you have invaded; otherwise some of those people did yet remain unconquered. He fighteth - Impute not this therefore to your own valour, as you will be apt to do, but to God's gracious and powerful assistance. Take heed - Now it requires more watchfulness and diligence than it did in the wilderness, because your temptations are now stronger; from the examples and insinuations of your bad neighbours, the remainders of this wicked people; and from your own peace and prosperity: and the pride, security, forgetfulness of God, and luxury, which usually attend that condition. Go back - From God, and from his worship and service.

Fords of Jordan - Where they passed over Jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over Jordan to their succour. Fourscore years - Chiefly that part of it which lay east of Jordan: for the other side of the country, which lay south - west, was even then infested by the Philistines. An ox goad - As Samson did a thousand with the jaw - bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength to effect this. It is probable Shamgar was following the plough, when the Philistines made an inroad into the country. And having neither sword nor spear, when God put it into his heart to oppose them, he took the instrument that was next at hand. It is no matter how weak the weapon is, if God direct and strengthen the arm.

The tent of Jael - For women had their tents apart from their husbands. And here he thought to lurk more securely than in her husband's tent. Peace - Not a covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God's over - ruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel's sins, and therefore preserved from their plagues. Fear not - This was a promise of security, and therefore she cannot be excused from dissimulation and treachery. A bottle of milk - As a signification of greater respect. Covered him - Upon pretence of hiding him. A nail of the tent - Wherewith they used to fasten the tent, which consequently was long and sharp. This might seem a very bold attempt, but it must be considered, that she was encouraged to it, by observing that the heavens and all the elements conspired against him, as one devoted to destruction. In the following son, Deborah doth not commend Jael's words, ver.18. Turn in my Lord, fear not; but only her action: touching which, this one consideration may abundantly suffice to stop the mouths of objectors. It cannot be denied, that every discourse which is recorded in scripture, is not divinely inspired, because some of them were uttered by the devil, and others by holy men, but mistaken. This being so, the worst that any can infer from this place is, that this song, tho' indited by a good woman, was not divinely inspired, but only composed by a person transported with joy for the deliverance of God's people, but subject to mistake; who therefore, out of zeal to commend the instrument of so great a deliverance, might overlook the indirectness of the means, and commend that which should have been disliked, And if they farther object, that it was composed by a prophetess, and therefore must be divinely inspired; it may be replied, that every expression of a true prophet was not divinely inspired; as is evident from Samuel's mistake concerning Eliab, whom he thought to be the Lord's anointed, 1Sam 16:6.

This being so, the worst that any can infer from this place is, that this song, tho' indited by a good woman, was not divinely inspired, but only composed by a person transported with joy for the deliverance of God's people, but subject to mistake; who therefore, out of zeal to commend the instrument of so great a deliverance, might overlook the indirectness of the means, and commend that which should have been disliked, And if they farther object, that it was composed by a prophetess, and therefore must be divinely inspired; it may be replied, that every expression of a true prophet was not divinely inspired; as is evident from Samuel's mistake concerning Eliab, whom he thought to be the Lord's anointed, 1Sam 16:6. This is said upon supposition that Jael acted deceitfully in this affair; but if we suppose, which is much more likely, that Jael fully intended to afford Sisera the shelter and protection which he sought of her, but was afterwards by the immediate direction of heaven ordered to kill him, the whole difficulty vanishes, and the character both of Jael and of Deborah remains unimpeached.

They stood - As if they had been torch - bearers to the several companies. Against his fellow - They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement; and because God had infatuated them, as he had done many others. The waters - That is, the passes over those waters to which they are like to come. Jordan - The fords of Jordan, which they must pass over into their own country. The other side of Jordan - For Gideon in the pursuit had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine - press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.

Chapter XII Jephthah's encounter with, and slaughter of the Ephraimites, ver. 1 - 6. His death, ver. 7 A short account of three other judges, ver. 8 - 15. Northward - Over Jordan, where Jephthah was, in the northern part of the land beyond Jordan. And said - Through pride and envy, contending with him as they did before with Gideon. Over - Not over Jordan, for there he was already; but over the borders of the Israelites land beyond Jordan. When I called - Hence it appears, that he had craved their assistance, which they had denied; though that be not elsewhere expressed. Put my life - That is, I exposed myself to the utmost danger; as a man that carries a brittle and precious thing in his hand, which may easily either fall to the ground, or be snatched from him. Wherefore - Why do you thus requite my kindness in running such hazards to preserve you and yours Ye Gileadites - These words are a contemptuous expression of the Ephraimites concerning the Gileadites, whom they call fugitives of Ephraim; the word Ephraim being here taken largely, as it comprehends the other neighbouring tribes, of which Ephraim was the chief; and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph. By Gileadites here they seem principally to mean the Manassites beyond Jordan, who dwelt in Gilead. And although other Gileadites were joined with them, yet they vent their passion against these; principally, because they envied them most; as having had a chief hand in the victory. These they opprobriously call fugitives, that is, such as had deserted their brethren of Ephraim and Manasseh, planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them. Said Nay - To avoid the present danger. Shibboleth - Which signifies a stream or river, which they desired to pass over: so it was a word proper for the occasion, and gave them no cause to suspect the design, because they were required only to express their desire to go over the Shibboleth or river. Sibboleth - It is well known, that not only divers nations, but divers provinces, or parts of the same nation who use the same language, differ in their manner of pronunciation.

Chapter XIV Samson's marriage with a Philistine, and killing a lion, ver. 1 - 7. He finds honey in the carcase, ver. 8, 9. His riddle, ver. 10 - 14. Unriddled by means of his wife, ver. 15 - 18. He kills thirty Philistines, and leaves her, ver. 19, 20. Went - After he was come to mature age. Timnath - A place not far from the sea. To wife - Herein he is an example to all children, conformable to the fifth commandment. Children ought not to marry, nor to move toward it without the advice and consent of their parents. They that do, as Bishop Hall speaks, unchild themselves. Parents have a property in their children, as parts of themselves. In marriage this property is transferred. It is therefore not only unkind and ungrateful, but palpably unjust, to alienate this property, without their concurrence. Who so thus robbeth his father or mother, stealing himself from them who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Pro 28:24. Philistines - With whom the Israelites were forbidden to marry. For although the Philistines were not Canaanites in their original, yet they were so in their concurrence with them in wickedness, and therefore were liable to the same judgments with them. Get her - This action of Samson's, though against common rules, seems to be warranted, by the direction of God, (mentioned in the following words) which was known to Samson, but not to his parents. Pleaseth me - Not so much for her beauty, as for the design mentioned in the next verse. Father and mother - Who accompanied him, either because they were now acquainted with his design; or, to order the circumstances of that action which they saw he was set upon. Came mightily - Increased his courage and bodily strength. A kid - As soon and as safely. Told not, &c. - Lest by their means it should be publickly known; for he wisely considered, that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done. After a time - Heb.

Of the Philistines - That is, whilst the Philistines had the power and dominion, from which he was not fully to deliver, but only to begin to deliver them. From this place it is manifest, that in the computation of the times of the judges, the years of servitude or oppression are not to be separated from the years of the judges, but added to them, and are comprehended within them; which proposition is of great importance for clearing this difficult part of scripture - chronology.

Chapter XVII Micah provides an image for his God, ver. 1 - 6. And a Levite for his priest, ver. 7 - 13. There was, &c. - The things mentioned here, and in the following chapters, did not happen in the order in which they are put; but much sooner, even presently after the death of the elders that over - lived Joshua, as appears, because Phinehas the son of Eleazar was priest at this time, chap.20:28, who must have been about 350 years old, if this had been done after Samson's death. Cursedst - That is, didst curse the person who had taken them away. I took it - The fear of thy curse makes me acknowledge mine offence, and beg thy pardon. Blessed - I willingly consent to, and beg from God the removal of the curse, and a blessing instead of it. Be thou free from my curse, because thou hast so honestly restored it. The Lord - In the Hebrew it is, Jehovah, the incommunicable name of God. Whereby it is apparent, that neither she, nor her son, intended to forsake the true God; as appears from his rejoicing when he had got a priest of the Lord's appointment, but only to worship God by an image; which also both the Israelites, Exod 32:1, &c. and Jeroboam afterwards, designed to do. For my son - For the benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it at home. To thee - To dispose of, as I say. Restored - Though his mother allowed him to keep it, yet he persisted in his resolution to restore it, that she might dispose of it as she pleased. Two hundred - Reserving nine hundred shekels, either for the ephod or teraphim, or for other things relating to this worship. Of gods - That is, an house consecrated for the service of God in this manner. Teraphim - A sort of images so called. One of his sons - Because the Levites in that corrupt estate of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employment. No king - No judge to govern and control them. The word king being used largely for a supreme magistrate.

Given - This they gather partly from God's promise which they supposed they had from the Levite's mouth; and partly from his providence, which had so disposed them, that they would be an easy prey. Mahaneh - dan - That is, the camp of Dan. To the house - That is, to the town in which his house was, for they were not yet entered into it. Answered - That is, spake, the word answering being often used in scripture of the first speaker. These houses - That is, in one of these houses. What to do - Whether it be not expedient to take them for your farther use. Thither - Into the house, and that part of it, where those things were. The gate - Whither they had drawn him forth, that they might without noise or hindrance take them away. These - The five men. Lay thy hand - That is, be silent. A family - Namely, a tribe, that is, a family. Was glad - Being wholly governed by his own interest. The midst - Both for the greater security of such precious things, and that Micah might not be able to come at him, to injure or upbraid him; and, it may be, because that was the place where the ark used to be carried. Before them - For their greater security, if Micah should pursue them. I made - So far was he besotted with superstition and idolatry, that he esteemed those gods, which were man's work. But he could not be so stupid, as to think these were indeed the great Jehovah that made heaven and earth; but only a lower sort of gods, by whom, as mediators, he offered up his worship to the true God, as divers of the Heathen did. What have I - I value nothing I have in comparison of what you have taken away. Which zeal for idolatrous trash may shame multitudes that call themselves Christians, and yet value their worldly conveniences more than all the concerns of their own salvation. Is Micah thus fond of his false gods And how ought we to be affected toward the true God Let us reckon our communion with God our greatest gain; and the loss of God the sorest loss. Wo unto us, if He depart! For what have we more. Thy voice - Thy complaints and reproaches.

Her adversary - Peninnah: so her envy or jealousy made her though so nearly related. When she went - This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband's extraordinary love and kindness was shewed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Did not eat - Being overwhelmed with grief, and therefore unfit to eat of the sacred food. Which they were not to eat in their mourning. Ten sons - Oughtest thou not to value my hearty love to thee, more than the having of as many sons as Penninah hath She would willingly change conditions with thee. A seat - Or, throne; for it is manifest it was raised higher than ordinary, chap.4:18. Here he might sit, either as the judge; or rather as high - priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. Temple - That is, of the tabernacle, which is frequently so called. Bitterness - That is, oppressed with grief. Prayed unto the Lord - They had newly offered their peace - offerings, to obtain the favour of God, and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace - offerings typified Christ's mediation, as well as the sin - offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained. Give him - That is, consecrate him to God's service in his temple. No razor - That is, he shall be a perpetual Nazarite. Continued - Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the prayers and sermons of other holy persons recorded in scripture, which gives us only the sum and substance of them. This consideration may help us much to understand some passages of the bible.

This consideration may help us much to understand some passages of the bible. Drunken - Because of the multitude of her words, and those motions of her face and body, which the vehemency of her passion, and the fervency in prayer occasioned. Count not, &c. - Thus when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended. Find grace - That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue towards me. Sad - Her heart being cheared by the priest's comfortable words, and especially by God's spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance. Remembered - Manifested his remembrance of her by the effect. Samuel - That is, Asked of God. His house - Hannah only and her child excepted. His vow - By which it appears, though it was not expressed before, that he heard and consented to her vow, and that he added a vow of his own, if God answered his prayers. Weaned - Not only from the breast, but also from the mother's knee and care, and from childish food; 'till the child be something grown up, and fit to do some service in the tabernacle: for it seems that as soon as he was brought up he worshipped God, ver.28, and presently after ministered to Eli, chap.2:11. His word - His matter or thing; the business concerning the child, what thou hast vowed concerning him, that be may grow up, and be accepted and employed by God in his Service. Three bullocks - One for a burnt - offering, the second for a sin - offering, and the third for a peace offering; all these sorts being expedient for this work and time. Flour - For the meal - offerings belonging to the principal sacrifices, which to each bullock were three tenth - deals, or three tenth parts of an ephah, and so nine parts of the ephah were spent, and the tenth part was given to the priest. Wine - For drink - offerings. A bullock - The three bullocks mentioned ver.24, the singular number being put for the plural, which is frequent.

Israel smitten by the Philistines, ver. 1, 2. They bring the ark into the camp, which affrights the Philistines, ver. 3 - 9. Israel beaten and the ark taken, ver. 10, 11. The news brought to Shiloh and the death of Eli, ver. 12 - 18. The travail and death of his daughter - in - law, 19 - 22. The word - That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out - To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes. Wherefore, &c. - This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies. The ark - That great pledge of God's presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory. Bring the ark - This they should not have done without asking counsel of God. Shouted - From their great joy and confidence of success. So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho' the world and the flesh reign in the heart. Heretofore - Not in our times; for the fore - mentioned removals of the ark were before it came to Shiloh. Wo, &c. - They secretly confess the Lord to be greater than their gods, and yet presume to oppose him.

To eat - The relicks of the sacrifices. Doth bless - The blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank - offering, and of prayer to God for its acceptance. His ear - That is, secretly, perhaps by a still small voice. Philistines - For though they were now most pressed with the Ammonites, yet they looked upon these as a land - flood, soon up, and soon down again: but the Philistines, their constant and nearest enemies, they most dreaded. And from these did Saul in some measure save them, and would have saved them much more, if his and the people's sins had not hindered. On whom - Who is he that shall be that, which all Israel desire to have, namely, a king. Father's house - That honour is designed for thee, and, after thy death, for thy family or posterity, is by thy sin thou dost not cut off the entail. The smallest - For so indeed this was, having been all cut off except six hundred, Judg 20:46 - 48, which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but only as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe. Chief place - Thereby to raise their expectation, and to prepare them for giving that honour to Saul, which his approaching dignity required. I said - When I first spake that I had invited the people to join with me in my sacrifice, and then to partake with me of the feast, I then bade the cook reserve this part for thy use. Communed - Concerning the kingdom designed for him by God. Pass on - That thou and I may speak privately of the matter or the kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them, as before he denied one to them; and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by God's destination, and not by Samuel's contrivance. Word of God - That is, a message delivered to me from God, which now I shall impart to thee. Chapter X

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

Ziphites - Who were of David's own tribe tho' for this their unnatural carriage to him, he calls them strangers, Ps 54:3. A rock - That is, into a cave which was in the rock; where at first he might think to hide himself, but upon farther consideration he removed from thence upon Saul's approach. A messenger, &c. - The wisdom of God is never at a loss for ways, and means to preserve his people. Called, &c. - That is, The rock of divisions, because there Saul was separated, and in a manner pulled asunder from David, who was now almost within his reach. Chapter XXIV

Israel overthrown, and Saul, his three sons, his armour - bearer and all his men slain, ver. 1 - 6. The Israelites forsake their cities, ver. 7. The camp plundered and the dead bodies insulted, ver. 8 - 10. But rescued by the men of Jabesh - Gilead, ver. 11 - 13. Jonathan - David's dear friend; God so ordering it for the farther exercise of David's faith and patience; and that David might depend upon God alone for his crown, and receive it solely from him, and not from Jonathan; who doubtless, had he lived, would have speedily settled the crown upon David's head. There was also a special providence of God, in taking away Jonathan, (who of all Saul's sons, seems to have been the fairest for the crown) for preventing divisions, which might have happened amongst the people concerning the successor: David's way to the crown being by this means made the more clear. Abinadab - Called also Ishui, chap.14:49. Ishbosheth was not here, being possibly at home for the management of affairs there. Saul and his three sons - "The scripture, as Mr. Henry well observes, makes no mention of the souls of Saul and his sons, what became of them after they were dead: secret things belong not to us." Cut off his head - As the Israelites did by Goliath, and fastened it in the temple of Dagon, 1Chron 10:10. Idols - To give them the glory of this victory. And by this respect shewn to their pretended deities, how do they shame those, who give not the honour of their achievements to the living God Took the body, &c. - This they did, not only out of a concern, for the honour of Israel, and the crown of Israel, but out of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites. Fasted - To testify their sorrow for the loss of Saul, and of the people of God; and to intreat God's favour to prevent the utter extinction of his people. But you must not understand this word of fasting strictly, as if they eat nothing for seven whole days; but in a more large sense, as it is used both in sacred and profane writers; that they did eat but little, and that but mean food, and drank only water for that time.

This - Which thou hast already done for me, that thou hast brought me hitherto, to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand. Was small - Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me. A great while - For many future ages, and indeed to all eternity. Is this, &c. - Do men use to deal so kindly with their inferiors, as thou hast done with me No: this is the prerogative of divine grace. David say - Either in a way of gratitude and praise, words cannot express my obligations to thee, nor my sense of these obligations: Or in a way of prayer. What can I ask of thee more than thou hast freely done Thou knowest - Thou knowest my deep sense of thy favours, and my obligations to thee. And my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me. Thy word's sake - That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. Own heart - Or thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious. Great - Both in power and in goodness, as appears by the great and good things which thou hast done for me. Confirmed - Partly, by thy promises, and that sure covenant which thou hast made with them: and partly, by thy glorious works wrought on their behalf, as it appears this day. Their God - In a peculiar manner, and by special relation and covenant: for otherwise he is the God and father of all things. Let thy name - That is, do thou never cease to manifest thyself to be the God and governor of Israel. This prayer, &c. - That prayer that is found in the tongue only will not please God. It must be found in the heart. That must be lifted up and poured out before God. That God - That God who hast declared thyself to be Israel's God, and in particular my God. Continue forever, &c.

Of waters - Rabbah was so called because it was encompassed with water. Take it - For having taken one part of the city, he concluded the remaining part of it could not long stand out. Lest - Lest I have the honour of taking it. The weight - Or rather, the price whereof, &c. For the same words both in Hebrew, Greek and Latin, are used, to signify either weight, or price. And the addition of precious stones, which are never valued by the weight of gold, makes this signification most probable. Moreover, the weight might seem too great either for the king of Ammon, or for David to wear it upon his head. The people - The words are indefinite, and therefore not necessarily to be understood of all the people; but of the men of war, and especially of those who had been the chief actors of that villainous action against David's ambassadors, and of the dreadful war ensuing upon it; for which, they deserved severe punishments. Altho' indeed there seems to have been too much rigour used; especially, because these deaths were inflicted not only upon those counsellors, who were the only authors of that vile usage of the ambassadors; but upon some number of the people. And therefore it is probable, David exercised this cruelty whilst his heart was hardened, and impenitent; and when he was bereaved of that good spirit of God, which would have taught him more mercy. Saws - He sawed them to death of which punishment, we have examples both in scripture, and in other authors. Brick - kiln - Or, made them to pass through the furnace of Malchen: that is, of Moloch; punishing them with their own sin, and with the same kind of punishment which they had inflicted upon their own children.

Deal gently with them for my sake!" Yea, when God sends an affliction to correct his children, it is with this charge, deal gently with them for my sake: for he knows our frame. The wood - More people died in the wood, either through hunger, and thirst, and weariness: or, by the wild beasts, whereof great numbers were there, which, though they were driven away from the place of the main battle, yet might easily meet with them when they fled several ways: or, by falling into ditches and pits, which were in that place, ver.17, and probably were covered with grass or wood, so that they could not see them till they fell into them: and especially by David's men, who pursued them, and killed them in the wood: and the wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the trees, and ditches, and pits, entangled them, and stopped their flight, and made them an easy prey to David's men, who followed them, and slew them in the pursuit. The sword - In the main battle: the sword being put for the battle, by a common figure. The servants of David - Who, according to David's command, spared him, and gave him an opportunity to escape. His head - In which probably he was entangled by the hair of the head, which being very long and thick, might easily catch hold of a bough, especially when the great God directed it. Either he wore no helmet, or he had thrown it away as well as his other arms, to hasten his flight. Thus the matter of his pride was the instrument of his ruin. Slew him - The darts did not dispatch him, and therefore they smote him again, and killed him. A pillar - To preserve his name; whereas it had been more for his honour if his name had been buried in perpetual oblivion. Gates - For the gates of the cities then were, as now they are, large and thick; and for the greater security, had two gates, one more outward, the other inward. Here he sat, that he might hear tidings when any came into the city. Over the gate - Retiring himself from all men and business, that he might wholly give up himself to lamentation.

Chapter I David declines in health, ver. 1 - 4. Adonijah aspires to the kingdom, ver. 5 - 10. Nathan and Bathsheba procure an order for the succession of Solomon, ver. 11 - 31. The anointing of Solomon, and the peoples joy, ver. 32 - 40. The dispersion of Adonijah's party, ver. 41 - 49. Solomon dismisses Adonijah, ver. 50 - 53. Old - Being in the end of his seventieth year. No heat - Which is not strange in a person who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows, for his own sins (as divers of his Psalms witness) and for the sins and miseries of his children and people. Besides, this might be from the nature of his bodily distemper. Servants - His physicians. Virgin - Whose natural heat is fresh and wholesome, and not impaired with bearing or breeding of children. The same counsel doth Galen give for the cure of some cold and dry distempers. Stand - That is, minister unto him, or wait upon him, in his sickness, as occasion requires. Lie in his bosom - As his wife: for that she was so, may appear by divers arguments. First, otherwise this had been a wicked course; which therefore neither his servants durst have prescribed, nor would David have used, especially being now in a dying condition. Secondly, it appears from this phrase of lying in his bosom, which is everywhere in scripture mentioned as the privilege of a wife. Thirdly, this made Adonijah's crime in desiring her to wife, so heinous in Solomon's account, because he saw, that by marrying the king's wife he designed to revive his pretence to the kingdom. Knew her not - Which is mentioned to note the continuance and progress of the king's malady. Then - Upon notice of the desperateness of the king's disease, and the approach of his death. Exalted - Entertained high thoughts and designs. I will - As the right of the kingdom is mine, ver.6, so I will now take possession of it. Prepared - As Absalom had done upon the like occasion, 2Sam 15:1. Displeased him - This is noted as David's great error, and the occasion of Adonijah's presumption. Saying - He neither restrained him from, nor reproved him for his miscarriages: which David well knew was a great sin.

Chapter II David's charge to Solomon ver. 1 - 9. His death and burial, with the beginning of Solomon's reign, ver. 10 - 12. He puts Adonijah to death, ver. 13 - 25. Deposes Abiathar from the high - priesthood, ver. 26, 27. Puts Joab to death, ver. 28 - 35. Confines Shimei, to Jerusalem, ver. 36 - 38. Puts him to death, ver. 39 - 46. I go the way, &c. - Even the sons and heirs of heaven, must go the way of all the earth, of all who dwell thereon. But they walk with pleasure in this way, thro' the valley of the shadow of death. Prophets, yea kings must go this way to brighter light and honour than prophecy or sovereignty. Be strong - For, to govern his people according to the law of God, requires great fortitude, or strength of mind. And a man - In manly wisdom, and courage, and constancy, though thou art but young in years. The law - Which the prince was enjoined to transcribe and read, Deut 17:11, that be might govern his own and his peoples actions by it. Mayest profit - Or, behave thyself prudently. Hereby he intimates, that religion is the truest reason of state, and that all true wisdom and good success depend upon piety. Confirm his word - Fulfil his promise, the condition upon which it was suspended, being performed. To me - That is, against me; in what he did against Abner and Amasa: whose death was a great injury to David, as it was a breach of his laws and peace; a contempt of his person and government; a pernicious example to his subjects, and a great scandal to him, as if Joab had been only David's instrument, to affect what he secretly designed. And shed - He slew them as if they had been in the state of war, when there was not only a cessation of arms, but also a treaty of peace. Put the blood - This is added to note his impenitency, that although by his perfidious manner of killing them when he pretended to embrace them, he stained his own garments with their blood, yet he was not ashamed of it, but gloried in it, and marched boldly along with the army, with the same girdle and shoes which were sprinkled with their blood.

Wood - With other kind of wood, even with fir; as appears from 2Chron 3:5, wherewith the floor is here said to be covered. Floor - This is spoken only concerning the floor, because there was nothing but planks of fir; whereas there was both cedar and fir in the sides of the house, the fir being either put above, or upon the cedar; or intermixed with, or put between the boards or ribs of cedar: as may be gathered from, 2Chron 3:5. House - That is, the most holy place, which contained in length twenty cubits, which may be said to be on the sides Of the house, because this part took off twenty cubits in length from each side of the house, and was also twenty cubits from side to side, so it was twenty cubits every way. The oracle - the most holy place - The last words are added, to explain what he means by the word oracle, which he had not used before. House - That is, the holy place. Temple - This is added, to restrain the signification of the word house, which otherwise notes the whole building. It - The oracle. Cedar - Cedar is here named, not to exclude all other wood, but stone only; as the following words shew. Prepared - That is, adorned and fitted it for the receipt of the ark. Solomon made every thing new, but the ark. That with its mercy seat was still the same that Moses made. This was the token of God's presence, which is with his people, whether they meet in tent or temple, and changes not with their condition. Forepart - Which was in the inner part of the house, called in Hebrew, the forepart; not because a man first enters there, but because when a man is entering, or newly entered into the house, it is still before him. Covered - With gold, chap.7:48 1Chron 28:18. The altar - The altar of incense. House - Or, that house, the oracle. Partition - He made a veil, which was a farther partition between the holy, and the most holy; which veil did hang upon these golden chains.

The other - The whole floor; or, from floor to floor, from the lower floor on the ground, to the upper floor which covered it. Another court - That is, between the porch and the house, called therefore the middle court, chap.2Ki 20:4. Like this - Not for form or quantity, but for the materials and workmanship, the rooms being covered with cedar, and furnished with like ornaments. These - Buildings described here and in the former chapter. The measures - Hewed in such measure and proportion as exact workmen use to hew ordinary stones. Within, &c. - Both on the inside of the buildings which were covered with cedar, and on the outside also. To the coping - From the bottom to the top of the building. And so on - Not only on the outside of the front of the house, which being most visible, men are more careful to adorn; but also of the other side of the house, which looked towards the great court belonging to the king's house. Above - That is, in the upper part; for this is opposed to the foundation. Stones and cedars - Intermixed the one, and the other. The court - Namely, of Solomon's dwelling - house mentioned, ver.8. In brass - And Of gold, and stone, and purple, and blue, 2Chron 2:14. But only his skill in brass is here mentioned, because he speaks only of the brasen things which he made. Five cubits - The word chapiter is taken either more largely for the whole, so it is five cubits; Or, more strictly, either for the pommels, as they are called, 2Chron 4:12, or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added make it four cubits, as it is below, ver.19, and the other work upon it took up one cubit more, which in all made five cubits. The chapiters - Which those nets and wreathes encompass, either covering, and as it were receiving and holding the pomegranates, or being mixed with them. Two rows - Either of pomegranates, by comparing this with ver.20, or of some other curious work. Lilly work - Made like the leaves of lillies.

Good way - The way, of their duty, which is good in itself; and both delightful and profitable, to those that walk in it. Give rain - The order of Solomon's prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies: and then he prays for temporal mercies; thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings. The plague - His sin, which may be called the plague of his heart, in opposition to the other plagues here mentioned; so the sense is, who, by their afflictions are brought to a true and serious sense of their worse and inward plague of their sins, which are most fitly called the plague of the heart, because that is both the principal seat of sin, and the fountain from whence all actual sins flow. Thou knowest - Not only the plagues of their hearts, their several wants and burdens, (these he knows! but he will know them from us,) but the desire and intent of the heart, the sincerity or hypocrisy of it. A stranger - A proselyte. But cometh - That he may worship, and glorify thy name. Calleth for - Agreeable to thy will and word. It is observable, that his prayer for the strangers is more large, and comprehensive, than for the Israelites; that thereby he might both shew his public - spiritedness, and encourage strangers to the worship of the true God. Thus early were the indications of God's favour, toward the sinners of the Gentiles. As there was then one law for the native and for the stranger, so there was one gospel for both. To battle - In a just cause, and by thy warrant or commission. Shall pray - Whereby he instructs them, that they should not trust, either to the strength or justice of their arms, but only to God's help and blessing. Chosen - For thy dwelling - place, and the seat of thy temple.

Chapter IX God in a vision answers Solomon's prayer, ver. 1 - 9. The mutual presents of Solomon and Hiram, ver. 10 - 14. His workmen and buildings, ver. 15 - 24. His devotion, ver. 25. His navy, ver. 26 - 28. For ever - As long as the Mosaic dispensation lasts; whereas hitherto my worship has been successively in several places. Eyes - My watchful and gracious providence. Heart - My tender affection. Shall be there - Shall be towards this place and people. Then - Upon that condition; for my promise to David was conditional. High - Glorious and renowned. Astonished - At its unexpected and wonderful ruin. Hiss - By way of contempt and derision. Galilee - Or, near the land of Galilee, bordering upon it; in those parts which were near, and adjoining to Hiram's dominions: with the cities, understand the territories belonging to them. These cities, though they were within those large bounds which God fixed to the land of promise, Gen 15:18 Josh 1:4, yet were not within those parts which were distributed by lot in Joshua's time. It is probable they were not inhabited by Israelites, but by Canaanites, or other Heathens; who being subdued, and extirpated by David or Solomon, those cities became a part of their dominions; and afterwards were reckoned a part of Galilee, as Josephus notes. Cabul - That is, of dirt, as most interpret it. Because, though the land was very good, yet being a thick and stiff clay, and therefore requiring great pains to manure it, it was very unsuitable to the disposition of the Tyrians, who were delicate, and lazy, and luxurious, and wholly given to merchandise. And on his returning them, there is no doubt but Solomon gave him an equivalent more to his taste. Sent - And this seems to be here added, both to declare the quantity of the gold sent, which had been only named before, ver.11, and as the reason why he resented Solomon's action, because so great a sum required a better recompense. Raised - Both the levy of men; of which, chap.5:13, and the levy of money upon his people and subjects. He raised this levy, both to pay what he owed to Hiram, and to build the works following. Those - He used them as bondmen, and imposed bodily labours upon them.

- With much more reason may we say this of Christ's servants: Blessed are they that dwell in thy house: they will be always praising thee. Six hundred, &c. - Which amounts to about three millions of our money. And this gold did not come from Ophir in India, or Tharshish; but from Arabia and Ethiopia, which then were replenished with gold, though exhausted by the insatiable avarice of succeeding Ages. Merchant - men - Heb. of the searchers; either merchants, who use to search out commodities: or, the gatherers of the king's revenues, who used to search narrowly into all wares, that the king might not be defrauded of his rights. Spice - merchants - Or rather, of the merchants in general, as the word is often used. So this and the former particular contain both the branches of the king's revenue, what he had from the land, and what he had from the merchants and traders. Kings - Of those parts of Arabia which were next to Canaan, which were either conquered by David, or submitted to pay tribute to Solomon. But we must not think all these to be kings of large dominions; many of them were only governors of cities, and the territories belonging to them, such as were formerly in Canaan, and were anciently called kings. The country - Or, of the land; the land of Arabia: whereof some parts were so far conquered, that he had governors of his own over them, who were each of them to take care of the king's revenue in his jurisdiction; and part only so far, that they still had kings of their own, but such as were tributaries to him. Targets - For pomp and magnificence, and to be carried before him, by his guard, when he went abroad. The Roman magistrates had rods and axes carried before them, in token of their power to correct the bad: but Solomon shields and targets, to shew he took more pleasure in his power to defend and protect the good. Shields - Smaller than targets. Round - Made like the half of a circle. Nothing - Comparatively. Such hyperbolical expressions are frequent both in scripture and other authors.

Chapter XI Solomon's many wives turn his heart from God, ver. 1 - 8. God reproves and threatens him, ver. 9 - 13. Stirs up Hadad and Rezon against him, ver. 14 - 25. An account of Jeroboam, ver. 26 - 40. Solomon's death and burial, ver. 41 - 43. Seven hundred wives, &c. - God had particularly forbidden the kings to multiply either horses or wives, Deut 17:16,17, we saw chap.1Ki 10:29, how he broke the former law, multiplying horses: and here we see, how he broke the latter, multiplying wives. David set the example. One ill act of a good man may do more mischief than twenty of a wicked man. Besides, they were strange women, of the nations which God had expressly forbidden them to marry with. And to compleat the mischief, he clave unto these in love; was extravagantly fond of them, Solomon had much knowledge. But to what purpose, when he knew not how to govern his appetites Was old - As having now reigned nigh thirty years. When it might have been expected that experience would have made him wiser: then God permitted him to fall so shamefully, that he might be to all succeeding generations an example of the folly, and weakness of the wisest and the best men, when left to themselves. Turned his heart - Not that they changed his mind about the true God, and idols, which is not credible; but they obtained from him a publick indulgence for their worship, and possibly persuaded him to join with them in the outward act of idol - worship; or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry. Milcom - Called also Moloch. Did evil - That is, did not worship God wholly, but joined idols with him. An high place - That is, an altar upon the high place, as the manner of the Heathens was. The hill - In the mount of olives, which was nigh unto Jerusalem, 2Sam 15:30, and from this act was called the mount of corruption, 2Kings 23:13. As it were, to confront the temple. And sacrificed, &c. - See what need those have to stand upon their guard, who have been eminent for religion. The devil will set upon them most violently: and if they miscarry, the reproach is the greater.

Too much - Too great a trouble and charge, and neither necessary, nor safe for them, as things now stood. Behold thy gods - Not as if he thought to persuade the people, that these calves were that very God of Israel, who brought them out of Egypt: which was so monstrously absurd and ridiculous, that no Israelite in his right wits could believe it, and had been so far from satisfying his people, that this would have made him both hateful, and contemptible to them; but his meaning was, that these Images were visible representations, by which he designed to worship the true God of Israel, as appears, partly from that parallel place, Exod 32:4, partly, because the priests and worshippers of the calves, are said to worship Jehovah; and upon that account, are distinguished from those belonging to Baal, 1Kings 18:21, 22:6,7, and partly, from Jeroboam's design in this work, which was to quiet the peoples minds, and remove their scruples about going to Jerusalem to worship their God in that place, as they were commanded: which he doth, by signifying to them, that he did not intend any alteration in the substance of their religion; nor to draw them from the worship of the true God, to the worship of any of those Baals, which were set up by Solomon; but to worship that self - same God whom they worshipped in Jerusalem, even the true God, who brought them out of Egypt; only to vary a circumstance: and that as they worshipped God at Jerusalem, before one visible sign, even the ark, and the sacred cherubim there; so his subjects should worship God by another visible sign, even that of the calves, in other places; and as for the change of the place, he might suggest to them, that God was present in all places, where men with honest minds called upon him; that before the temple was built, the best of kings, and prophets, and people, did pray, and sacrifice to God in divers high places, without any scruple. And that God would dispense with them also in that matter; because going to Jerusalem was dangerous to them at this time; and God would have mercy, rather than sacrifice. Beth - el, &c.

Beth - el, &c. - Which two places he chose for his peoples conveniency; Beth - el being in the southern, and Dan in the northern parts of his kingdom. A sin - That is, an occasion of great wickedness, not only of idolatry, which is called sin by way of eminency; nor only of the worship of the calves, wherein they pretended to worship the true God; but also of the worship of Baal, and of the utter desertion of the true God; and of all sorts of impiety. To Dan - Which is not here mentioned exclusively, for they went also to Beth - el, ver.32,33, but for other reasons, either because that of Dan was first made, the people in those parts having been long leavened with idolatry, Judg 18:30, or to shew the peoples readiness and zeal for idols; that those who lived in, or near Beth - el, had not patience to stay 'till that calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the land, to worship an idol there; when it was thought too much for them to go to Jerusalem to worship God. An house - Houses, or chapels, besides the temples, which are built at Dan and Beth - el; he built also for his peoples better accommodation, lesser temples upon divers high places. Of the lowest - Which he might do, either, because the better sort refused it, or, because such would be satisfied with mean allowances; and so he could put into his own purse a great part of the revenues of the Levites, which doubtless he seized upon when they forsook him, and went to Jerusalem, 2Chron 11:13,14, or, because mean persons would depend upon his favour, and therefore be pliable to his humour, and firm to his interest, but the words in the Hebrew properly signify, from the ends of the people; which may be translated thus, out of all the people; promiscuously out of every tribe. Which exposition seems to be confirmed by the following words, added to explain these, which were not of the sons of Levi; though they were not of the tribe of Levi.

Above all - Above all the former kings of my people, as Saul, and Solomon, and Rehoboam. Images - Namely the golden calves: not as if they thought them to be other gods in a proper sense; for it is apparent they still pretended to worship the God of their fathers, but because God rejected their whole worship, and, howsoever they accounted it, he reckoned it a manifest defection from him, and a betaking themselves to other gods, or devils, as they are called, 2Chron 11:15, whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. To provoke - Whereby thou didst provoke me. For otherwise this was not Jeroboam's design in it, but only to establish himself in the throne. Hast cast - Despised and forsaken me, and my commands, and my worship, as we do things which we cast behind our backs. Shut up - Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns, or, because they were left, over - looked or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. Dung - Which they remove, as a loathsome thing, out of their houses, and that throughly and universally. Eat - So both sorts shall die unburied. When, &c. - Presently upon thy entrance into the city; when thou art gone but a little way in it, even as far as to the threshold of the king's door, ver.17, which possibly was near the gates of the city. And by this judge of the truth of the rest of my prophecy. Shall mourn - For the loss of so worthy and hopeful a person, and for the sad calamities which will follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented. So they should mourn, not simply for him, but for their own loss in him. Grave - Shall have the honour of burial. Some good - Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom.

Some good - Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom. In the house - Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad flock. A king - Baasha, chap.15:28. That day - When he is so raised; in the very beginning of his reign, chap.15:29. But what - But what do I say, he shall raise, as it were a thing to be done at a great distance of time: the man is now in being if not in power, who shall do this: this judgment shall be shortly executed. Sometimes God makes quick work with sinners. He did so with the house of Jeroboam. It was not twenty four years from his first elevation, to the final extirpation of his family. Is shaken - Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled posture, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The river - Euphrates, so called by way of eminency, this was accomplished in part 2Kings 15:29, and more fully, 2Kings 17:6. Groves - For the worship of their idols, God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. Who made, &c. - By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it.

He took - First the city: which may seem strange, considering the great strength of it, and how much time it took Nebuchadnezzar and Titus to take it. But, first, it might cost Shishak also a long siege though that be not here related. Secondly, it is probable David and Solomon in their building and altering the city, had more respect to state and magnificence than to its defence, as having no great cause to fear the invasion of any enemies. And it is certain, that after the division between Judah and Israel, the kings of Judah added very much to the fortifications of it. Brazen shields - This was an emblem of the diminution of his glory. Sin makes the gold become dim, it changes the most fine gold and turns it into brass. To the house, &c. - By which it seems the affliction had done him some good, and brought him back to the worship of God, which he had forsaken. Was war - Not an invasive war with potent armies, which was forbidden, chap.12:24, and not revived 'till Abijam's reign, 2Chron 13:1 - 3, but a defensive war from those hostilities which by small parties and skirmishes they did to one another. An Ammonitess - This is repeated as a thing very observable.

Mother's - That is, his grandmother's, as appears from ver.2, who is called his mother, as David is called Abijam's father, ver.3. And his grand - mother's name may be here mentioned, rather than his mother's, because his mother was either an obscure person, or was dead, or unwilling to take care of the education of her son, and so he was educated by the grand - mother, who, though she poisoned his father Abijam with her idolatrous principles, ver.12, yet could not infect Asa, nor withhold him from prosecuting his good purposes of reforming religion. Right - As to the government of his kingdom, and the reformation, and establishment of God's worship. That is right indeed which is so in God's eyes. Those are approved whom he commendeth. Sodomites - All whom he could find out; but some escaped his observation, as appears from chap.22:46. Idols, &c. - And if his father had made them, he had the more need to remove them, that he might cut off the entail of the curse. He removed - He took from her either the name and authority of queen regent, which she, having been Rehoboam's wife, and Abijam's mother, took to herself during Asa's minority; or, the dignity of the queen mother, and those guards, or instruments of power, which she had enjoyed and misemployed. An Idol - Heb. a terror, or horror, that is, an horrible idol; which it may be so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron - That when it was burnt to powder, it might be thrown into the water, and be unfit for any use. High places - 2Chron 14:3.

High places - 2Chron 14:3. He took away the altars of the strange gods, and the high places where they were worshipped: but as for those high places where the true God was worshipped he did not take them away; partly, because he thought there was no great evil in them, which had been used by David and Solomon, and other good men; partly, because he thought the removal of them might do more hurt than their continuance, by occasioning the total neglect of God's worship by many of the people, who either could not, or, through want of faith and zeal, would not go up to Jerusalem to worship, now especially, when the Israelites, formerly their friends, were become their enemies, and watched all opportunities to invade or molest them. Was perfect - That is, he sincerely and constantly adhered to the worship of God. Though he could not hinder the people from using the high places, yet he entirely devoted himself to the worship of God in the manner and place prescribed by him. His father - Abijam, when he was in distress, and going to fight with Jeroboam, 2Chron 13:1 - 3, though afterwards he did not perform his vows, nor bring in what he had devoted; probably he was prevented by death. Built - That is, repaired and fortified. Were left - What either Shishak had left, or Abijam, or Asa, or others, both of Israel or Judah had dedicated; which probably was not inconsiderable, because Asa had got great spoils from Zerah, 2Chron 14:9 - 15, and he and his numerous and prosperous people, did at this time express a great zeal for the house and worship of God. Sent them - Wherein he committed three great faults, amongst many others, first, he alienated things consecrated to God, without necessity. Secondly, he did this out of distrust of that God whose power and goodness he had lately experienced. Thirdly, he did this for an ill intent, to hire him to the breach of his league and covenant with Baasha, ver.19, and to take away part of that land which by right, and the special gift of God, belonged to the Israelites. Tirzah - Now the royal city of Israel. There he abode to defend his own kingdoms, and durst not return to oppose Asa, lest the Syrian king should make a second invasion.

In walking, &c. - This he might do, either before his reign, in the whole course of his life, which is justly charged upon him, because of his impenitency: or during his short reign; in which, he had time enough to publish his intentions, about the worship of the calves; or to sacrifice to them, for his good success. Were divided - Fell into a civil war: yet neither this, nor any other of God's dreadful judgments could win them to repentance. Prevailed - Partly, because they had the army on their side; and principally, by the appointment of God, giving up the Israelites to him who was much the worst, ver.25,26. Died - A violent death, in the battle: but not till after a struggle of some years. But why in all these confusions of the kingdom of Israel, did they never think of returning to the house of David Probably because the kings of Judah assumed a more absolute power than the kings of Israel. It was the heaviness of the yoke that they complained of, when they first revolted from the house of David. And it is not unlikely, the dread of that made them averse to it ever after. Twelve years - That is, and he reigned twelve years, not from this thirty - first year of Asa, for he died in his thirty - eighth year, ver.29, but from the beginning of his reign, which was in Asa's twenty - seventh year, ver.15,16. So he reigned four years in a state of war with Tibni, and eight years peaceably. Two talents - Two talents is something more than seven hundred pounds. Did worse - Perhaps he made severer laws concerning the calf worship; whence we read of the statutes of Omri, Micah 6:16. A light thing - The Hebrew runs, was it a light thing, &c, that is, was this but a small sin, that therefore he needed to add more abominations Where the question, as is usual among the Hebrews, implies a strong denial; and intimates, that this was no small sin, but a great crime; and might have satisfied his wicked mind, without any additions. Jezebel - A woman infamous for her idolatry, and cruelty, and sorcery, and filthiness. Eth - baal - Called Ithbalus, or Itobalus in heathen writers. So she was of an heathenish and idolatrous race.

My word - Until I shall declare, that this judgment shall cease, and shall pray to God for the removal of it. Hide thyself - Thus God rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to God's over - ruling providence. Have commanded - Or, I shall command, that is, effectually move them, by instincts which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures, and senseless things; when he causeth them to do the things which he intends to effect by them. The ravens - Which he chuseth for this work; to shew his care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust God in those many and great difficulties to which he was to be exposed. God could have sent angels to minister to him. But he chose winged messengers of another kind to shew he can serve his own purposes as effectually, by the meanest creatures as by the mightiest. Ravens neglect their own young, and do not feed them: yet when God pleaseth, they shall feed his prophet. And flesh - Not raw, but boiled by the ministry of some angel or man, and left in some place 'till the ravens came for it: in all which, there is nothing incredible, considering the power and providence of God. A while - Heb. at the end of days; that is, of a year; for so the word days is often used. Dried - God so ordering it, for the punishment of those Israelites who lived near it, and had hitherto been refreshed by it: and for the exercise of Elijah's faith, and to teach him to depend upon God alone. Zarephath - A city between Tyre and Sidon, called Sarepta by St. Luke 4:26, and others. Zidon - To the jurisdiction of that city, which was inhabited by Gentiles. 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.

No breath - That is, he died. We must not think it strange, if we meet with sharp afflictions, even when we are in the way of eminent service to God. She said - Wherein have I injured thee Or, why didst thou come to sojourn in my house, if this be the fruit of it They are the words of a troubled mind. Art thou come - Didst thou come for this end, that thou mightest severely observe my sins, and by thy prayers bring down God's just judgment upon me, as thou hast brought down this famine upon the nation To call, &c. - To God's remembrance: for God is said in scripture, to remember sins, when he punisheth them; and to forget them, when he spares the sinner. Into a loft - A private place, where he might more freely pour out his soul to God, and use such gestures as he thought most proper. He cried - A prayer full of powerful arguments. Thou art the Lord, that canst revive the child: and my God; and therefore wilt not, deny me. She is a widow, add not affliction to the afflicted; deprive her not of the support and staff of her age: she hath given me kind entertainment: let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her, and religion. Come into him - By which it is evident, that the soul was gone out of his body, this was a great request; but Elijah was encouraged to make it; by his zeal for God's honour, and by the experience which he had of his prevailing power with God in prayer. Into him again - This plainly supposes the existence of the soul in a state of separation, and consequently its immortality: probably God might design by this miracle to give an evidence hereof, for the encouragement of his suffering people.

At this time Elisha joined his prayers with the prayers of God's people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a publick testimony from heaven for the Jews, and against the Israelites. God that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden. The border - Of their country, to defend the passage. Kir - haraseth - This was the royal city of the Moabites, into which the remnant of the Moabites were gathered, where also their king was with them. The stones - The walls and buildings of this city only were left; their whole country being destroyed. The slingers - Such as slung great stones against the walls to break them down, according to the manner of those times. Made breaches in the walls, by which they might enter the city, and take it. To break thro' - That he might make an escape: which he chose to do on the king of Edom's quarter; because he thought his was the weakest side. His son - Or rather, his own son: whom he sacrificed; partly, to obtain the favour of his god, according to the manner of the Phoenicians and other people in publick calamities; and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to conquer (at least without greater loss of men than it was worth) him who was resolved to defend the city to the utmost extremity. On the wall - That the besiegers might see it, and be moved by it. There was, &c. - Or, great trouble or repentance upon Israel, the Israelitish king and people (who was the first cause of the war, and had brought the rest into confederacy with him) were greatly grieved for this barbarous action, and resolved to prosecute the war no farther.

Chapter X Jehu cuts off all Ahab's sons, ver. 1 - 10. And kindred, ver. 11 - 14. Takes Jehonadab with him, ver. 11 - 17. Slays the worshippers of Baal, ver. 18 - 25. Abolishes his worship, ver. 26 - 28. Yet retains the worship of the Calves, ver. 29 - 31. Which God punishes by Hazael, ver. 32 - 33. Jehu's death, ver. 34 - 37 The house - The chief governor of the kings palace. City - The chief magistrate or military governor. Sent them - Jehu justly required this, because the sovereign lord of all mens lives commanded it, but the Samaritans wickedly obeyed it, without any knowledge of, or regard to God's command. Left none - In that place and kingdom; for he did leave some of the royal seed of Judah. Rechab - A Kenite, 1Chron 2:55, and a man of singular prudence and piety. Coming - To congratulate with him, for the destruction of that wicked family; and to encourage him to proceed in fulfilling the will of God. Him - Jehu saluted Jehonadab. Is, &c. - Dost thou heartily approve of me, and my present proceedings. Jehu said - The words being manifestly false, and spoken with a design to deceive, cannot be excused, this being an unmovable principle, That we must not do the least evil, that the greatest good may come. City - To some buildings belonging to this house of Baal, which may be here called the city; because they were very numerous and capacious. For as there were divers chambers and rooms built without the temple, belonging to it, for the use of the priests, and Levites. So it may probably be conceived, That this famous temple of Baal had many such buildings; in some of which, the priests of Baal, or of the groves, (whereof there were great numbers belonging to the king's court, 1Kings 18:19,) peradventure might dwell; and others of them might be for divers uses belonging to the house, and service of Baal. Draught - house - A sink or common shore. Jehu departed not - So that it is plain, his religion was but superficial: otherwise it would not have given way to his policy. Done well - In part, and so far as is here expressed. Took no heed - Sin, clearly shewed that his heart was not right with God.

Chapter XVII The reign of Hoshea, ver. 1, 2. The king of Assyria imprisons him, and carries Israel captive, ver. 3 - 6. The cause of this captivity, ver. 7 - 23. The strange nations transplanted into Canaan are plagued with lions, ver. 24 - 26. An Israelitish priest is sent to them, ver. 27 - 28. The mongrel religion which followed, ver. 29 - 41. To reign - He usurped the kingdom in Ahaz's fourth year; but either was not owned as king, by the generality of the people; or was not accepted and established in his kingdom, 'till Ahaz's twelfth year. Nine - After his confirmation and peaceable possession of his kingdom: for in all, he reigned seventeen, or eighteen years; twelve with Ahaz, who reigned sixteen years, and six with Hezekiah. But not, &c. - For he neither worshipped Baal, as many of his predecessors did; nor compelled the people to worship the calves; (one of them, that of Dan, being destroyed, or carried away before, as the Hebrew writers affirm;) nor, as some add, hindered those by force, who were minded to go to Jerusalem to worship. And yet, the measure of the Israelites sins, being now full, vengeance comes upon them without remedy. Shalmaneser - The son, or successor of Tiglath - pileser. The ancient Hebrew writers made him the same with Sennacherib, who eight years after this time, invaded the kingdom of Judah; it being very frequent in the Eastern parts, for one man to be called by several names. Josephus affirms, that he met with his name in the annals of the Tyrians, which were extant in his days. He came against him, either because he denied the tribute which he had promised to pay; or that he might make him tributary. Carried Israel away, &c. - There, we have reason to think, after some time, they were so mingled with the nations, that they were lost, and the name of Israel was no more in remembrance. They that forgot God, were themselves forgotten, and they that studied to be like the nations, were buried among them. Thus ended Israel as a nation. 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.

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.

Rebelled - He shook off that yoke of subjection, to which his father had wickedly submitted, and reassumed that full and independent sovereignty which God had settled in the house of David. And Hezekiah's case differs much from that of Zedekiah, who is blamed for rebellion against the king of Babylon, both because he had engaged himself by a solemn oath and covenant, which we do not read of Ahaz; and because he broke the covenant which he himself had made; and because God had actually given the dominion of his own land and people to the king of Babylon, and commanded both Zedekiah and his people to submit to him. And whereas Hezekiah is here said to rebel; that word implies, only a defection from that subjection which had been performed to another; which sometimes may be justly done, and therefore that word doth not necessarily prove this to be a sin. And that it was not a sin in him, seems certain, because God owned and assisted him therein; and did not at all reprove him for it, in that message which he sent to him by Isaiah, nor afterwards, though he did particularly reprove him, for his vain - glory, and ostentation, 2Chron 32:25,26. Them - Many of them; universal particles being frequently so used both in scripture, and other authors; and this success God gave him; to lift him up to his own greater and more shameful destruction: to humble and chastise his own people for their manifold sins, and, to gain an eminent opportunity to advance his own honour by that miraculous deliverance which he designed for his people. Three hundred talents, &c. - Above two hundred thousand pounds. Sent - Having received the money, upon which he agreed to depart from Hezekiah and his land, he breaks his faith with Hezekiah, thereby justifying his revolt, and preparing the way for his own destruction. Thus saith, &c. - But what are the greatest men when they come to compare with God, or when God comes to contend with them This broken reed - Whoever trusts in man, leans on a broken reed: but God is the rock of ages. Is not, &c.

Enquire - What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them. Huldah - The king's earnest affection required great haste; and she was in Jerusalem, which is therefore noted in the following part of the verse, when Jeremiah might at this time be at Anathoth, or in some more remote part of the kingdom; and the like may be said of Zephaniah, who also might not be a prophet at this time, though he was afterward, in the days of Josiah. College - Where the sons of the prophets, or others, who devoted themselves to the study of God's word, used to meet and discourse of the things of God, and receive the instructions of their teachers. The man - She uses no compliments. Tell the man that sent you - Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons. The works - Gods made with hands. Tender - He trembled at God's word. He was grieved for the dishonour done to God by the sins of his people. He was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart. In peace - That is, in a time of public peace: for otherwise he died in battle. Besides, he died in peace with God, and was by death translated to everlasting peace.

Thus their spiritual blemish puts them into the very same state which corporal blemishes brought them, Lev 21:17, &c. And thus he mitigates their punishment: he shuts them out from spiritual services, but allows them necessary provisions. Topheth - Very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, others dedicated them, making them pass between two fires. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of the children, that their shrieks might not be heard. Horses - Such the eastern nations used to consecrate to the sun, to signify the swiftness of his motion. The sun - Either, to be sacrificed to the sun: or, to draw those chariots in which the kings, or some other in their stead, went forth every morning to worship the rising sun: for both these were the customs of the Armenians and Persians, as Xenophon testifies. Entering in - By the gate of the outward court of the temple. Chamberlain - Or, officer, to whom the care of these horses were committed. Suburbs - Of the temple: in certain outward buildings belonging to the temple. Chariots - Which were made for the worship of the sun. The top - Upon the roof of the king's house. They were so mad upon their idols, that they were not content with all their publick high places and altars, but made others upon their house - tops, for the worship of the heavenly bodies. Cast - To shew his detestation of them: and to abolish the very remembrance of them. Corruption - The mount of olives, called the mount of corruption, for the gross idolatry there practiced. Which - Not the same individual altars; which doubtless either Solomon upon his repentance, or some other of Josiah's predecessors had taken away, but other altars built by Manasseh or Amon, which because erected by Solomon's example, and for the same use, and in the same place, are called by his name: this brand is left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a mean to deter others from the like. Abomination - The idol, so called, because it was abominable, and made them abominable to God.

as they gather from hence that the same Zerubbabel is called the son of Pedaiah, ver.19, and the son (that is, the grandson) of Salathiel, Matt 1:12. Their sister - Sister to the two last named sons of Zerubbabel, namely, by both parents; and therefore named before the other five, ver.20, who were her brethren by the father, but not by the mother. Shechaniah - All these both parents and their sons blended together, are mentioned as the sons of Hananiah, and branches of the royal stock. Six - Including the father. But the Hebrew word, Shisha, which is rendered six, may be the proper name of one of the sons of Shemaiah.

Host - When the Israelites were in the wilderness, encamped in a military manner round about the tabernacle, with whom these were then placed. Entry - Of the veil by which they entered into the tabernacle; which he calls the entry because then there were no gates. The meaning is, that all things were now restored to their primitive order; and the several persons took those offices upon them, which their ancestors had before them. Was - In the time of David, as the following verse sheweth. Porter - Chief porter. The door - Of the door which led out of the priests court into the tabernacle, in which the ark was placed. Before the temple was built, they had a mean and moveable tent, which they made use of in the mean time. They that cannot yet have a temple, let them be thankful for a tabernacle, and make the best use of it. Never let God's work be left undone, for want of a place to do it in. Villages - Where their usual residence was, and whence they came to Jerusalem in their courses. Ordain - In the times of the judges there was much disorder both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel observing they were greatly increased, began to think of establishing order in their ministration. And these intentions of his probably were communicated to David, who after his own peaceable settlement in his throne, revived and perfected Samuel's design, and took care to put it in execution. The oversight - Namely, in David's time. Tabernacle - This is added to explain what he means by the house of the Lord, not that tabernacle which David had set up for the ark; but that more solemn tabernacle, which Moses had made by God's express command; which in David's time was at Gibeon; in which God was worshipped until the temple was built. Wards - By turns or courses. To come - From their several villages to the place of worship. Seven days - Every seventh day the courses were changed, and the new comers were to tarry 'till the next sabbath day. With them - To be with them, with the chief porters, who alway's abode in the place of God's worship.

Chapter XV David prepares to bring up the ark, ver. 1 - 24. It is brought up, ver. 25 - 28. Michal despises him, ver. 29. Houses - A palace consisting of many houses or apartments for his several wives and children. A tent - He did not fetch the tabernacle of Moses from Gibeon, because he intended forthwith to build the temple. The sons - Of Amram or Izhar, Kohath's sons, Numb 3:27, otherwise Elizaphan, ver.8, and Hebron, ver.9, and Uzziel, ver.10, were Kohath's children. The Priests - Abiathar the high - priest, and Zadok the second priest. Second degree - The first rank of sacred musicians being those three famous persons named ver.17, next to whom were these here named. Porters - who were to keep the doors of the tabernacle and courts, but with all were instructed in musick, that when these were free from attendance upon their proper office, they might not be idle nor unprofitable in God's house. Alamoth - Or, with Alamoth which is thought to be the name of an instrument of musick; or of a certain tune, or note, or part in musick. The certain signification of it is not now known; and the like may be said of Sheminith, ver.21. To excel - Which word may be added to note the excellency of that instrument, or part of musick; or that there was a greater extension or elevation of the voice than in the former. This way of praising God by musical instruments, had not hitherto been in use. But David instituted it by divine direction, and added it to the other ordinances of that dispensation. For song - He was the moderator of the musick, instructing them when and how to lift up their voices, or change their notes, or make their stops. Door - keepers - They were appointed to keep the door of the tent in which the ark was to be kept, that no unallowed person might press in and touch it; and in like manner they were to attend upon the ark in the way, and to guard it from the press and touch of prophane hands; for which end these two went before the ark, is their other two brethren mentioned in the close of ver.24, came after it. Helped - Encouraging them in their work with some comfortable sign of his presence with them.

Chapter XVI David's sacrifices and alms, ver. 1 - 3. He appoints Levites to minister before the ark, ver 4 - 6. His psalm of thanksgiving, ver. 7 - 36. Ministers and others are appointed to attend the ark continually, ver. 37 - 43. To thank, and praise - All our rejoicings should express themselves in thanksgivings to him, from whom all our comforts are received. First - Hereby it is implied, that after this he delivered many other psalms into their hands, to be sung by them to the praise of God in his public service. We shall find it in the same words, in Psa 105:1 - 15 and Psa 96:1 - 11, all but the three last verses. From the Heathen - This psalm or prayer was made by David for the use of the church, not only in that present time, but in future ages, in which David foresaw by the spirit of prophecy, the Israelites would forsake God, and for their apostacy be dispersed among the Heathens. In the midst of our praises, we must not forget to pray for those servants of God that are in distress. When we are rejoicing in God's favours, we should remember our afflicted brethren, and pray for their deliverance as our own. We are members one of another. He left - He appointed them their work and station there. Indeed no incense was burnt there, nor sacrifices offered, because the altars were not there. But David's prayers were directed as incense, and the lifting up of his hands as an evening sacrifice. So early did spiritual worship take place of ceremonial. Zadok - The chief - priest at Gibeon, where the tabernacle and altar made by Moses still were, where also the ordinary sacrifices were offered, and the stated worship of God was performed, as the extraordinary worship was before the ark upon great occasions, as when God was consulted, which was to be done before the ark and by the high - priest, who was Abiathar. Which he commanded Israel - These must be kept up; because however in their own nature they were inferior to prayer and praise, yet as they were types of the mediation of Christ, the observance of them was of mighty importance. Of God - Appropriated to the worship of God; not such as they used on other occasions.

Servant's sake - In 2Sam 7:21, it is, for thy words sake, for the sake of thy promise made to thy servant. A God - He is really to his people that which he hath styled himself, their God, having taken such care of them, and shewed such mercy and truth to them, as fully answered that title. Blessed for ever - David's prayer concludes, as God's promise did, ver.14, with that which is for ever. God's word looks at things eternal. And so should our desires and hopes. Chapter XVIII David conquers the Philistines, the Moabites, the king of Zobah and the Syrians, ver. 1 - 8. Makes the king of Hamath and the Edomites pay tribute, ver. 9 - 13. His court and kingdom flourish, ver. 14 - 17. Chapter XIX David's friendly message to king Hanun, ver. 1, 2. Hanun's base usage of his ambassadors, ver. 3 - 5. The Ammonites prepare for war, ver. 6, 7. David overthrows them and the Syrians, ver. 8 - 19. Chariots - Thirty two thousand men, who fought partly from chariots, and partly on foot with chariots, or attending upon the chariots, as the ancient manner of fighting was. His servants - Let those who have in vain stood it out against God, be thus wise for themselves. Let them become his servants; for they are undone, if they remain his enemies. Chapter XX Rabbah is taken, ver. 1 - 3. The Philistine giants are slain, ver. 4 - 8. To weigh a talent - Or, to be worth a talent, that is, five thousand four hundred and seventy five pounds. They fell, &c - We need not fear great men against us, while we have the great God for us.

Chapter II Solomon appoints men to build the temple and his own house, ver. 1 - 2. His message to Huram, ver. 3 - 10. Huram's obliging answer, ver. 11 - 16. His kingdom - A royal palace for himself and his successors. Great - For though the temple strictly so called, was but small, yet the buildings belonging to it, were large and numerous. Contain - When I speak of building an house for our great God, let none think I mean to comprehend God within it, for he is infinite. To sacrifice - To worship him there where he is graciously present. Made heaven and earth - It seems Huram was not only a friend to the Jewish nation, but a proselyte to their religion, and that he worshipped Jehovah, the God of Israel, (who was now known by that name to the neighbour - nations) as the God that made heaven and earth, and the fountain of power as well as of being. Of Dan, &c. - A good omen of uniting Jew and Gentile in the gospel - temple. The strangers - For David had not only numbered his own people, but afterward the strangers, that Solomon might have a true account of them, and employ them about his buildings. Yet Solomon numbered them again, because death might have made a considerable alteration among them since David's numbering. Hewers in the mountains - He would not employ the free - born Israelites in this drudgery, but the strangers that were proselytes, who having no lands, applied themselves to trades, and got their living by their industry or ingenuity.

Chapter IV The brazen altar, sea and lavers, ver. 1 - 5. The golden candlesticks and tables, ver. 7, 8. The doors overlaid with brass, the vessels of the altar, and other brass work, ver. 9 - 18. The golden altar of incense with its appurtenances, ver. 19 - 22. Their form - The old form which God prescribed to Moses. Ten tables - Whereon the shew - bread was set, ver.19. Perhaps each of these had twelve loaves on it. As the house was enlarged, so was the provision. His father - He is so called because Solomon usually called him by that name out of that great respect which he bare to him for his excellent art and service which he did for him: it being usual to call great artists and inventors of things by this name. The manner - According to the prescription of God to Moses. Of gold - In part; they were made of wood, but covered with golden plates.

Chapter XI Rehoboam is forbidden to fight against Israel, ver. 1 - 4. He secures the two tribes, ver. 5 - 12. The priests and Levites resort to him, ver. 13 - 17. His wives and children, ver. 18 - 23. Son of Solomon - Intimating, that this was determined for the sin of Solomon, and therefore could not be reversed. Built - Repaired, enlarged, and fortified them. They were built before. Cast them off - They would not suffer them to instruct the Israelites in the worship of God, nor to go up to Jerusalem to worship in their courses: and these priests would not join with them in the worship of the calves, as they were commanded to do; and therefore they, willingly forsook all their patrimonies and possessions for God's sake. No secular advantages whatsoever should detain us there, where we are in danger of making shipwreck of faith and a good conscience. High places - Or, for the high places, both for the devils (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do anything but to serve God at Jerusalem) and for the calves. So he erected two sorts of high places, some for Baal, and some for the true God, whom be pretended to worship, in and by the calves. Set their heart - Such as loved and feared God in truth. So they strengthened the kingdom of Judah - Not only by the addition of so many persons to it: but by their piety and prayers they procured a blessing upon the kingdom which was a sanctuary to them. They made him strong three years; for so long he served God; but when he forsook God, none could strengthen him. We retain our strength as long as we cleave to God and our duty, and no longer. And Solomon - This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death. Ruler - He declared him his successor, and gave him the dominion over, his brethren. Dispersed - Lest his other sons should after his death unite together against Abijah, he wisely dispersed them into distant places.

So vain are all mens attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes, and passions, which he can, when he pleaseth, arm against them. The watch tower - Which stood upon the cliff of Ziz, mentioned ver.16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence. Jewels - Which they brought with them to corrupt any of Jehoshaphat's officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory because of their numbers, and especially because they thought to surprize Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction. Berachah - Heb. of blessing; so called from their solemn blessings and praises given to God in it upon this occasion. To the house - To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only, but our praises when we have received mercy, must be often repeated, as our prayers were, when we where in pursuit of it. Every day we must bless God: as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity. Not taken - Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient custom chose to worship him in the high - places. After this - This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God; and after he had been so singularly reproved by a prophet yet he relapsed into the same sin which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphat's temper, which could not resist the solicitations of others, in such things as might seem indifferent.

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. Asnapper - Either Esarhaddon, or some other person of eminency, who was captain of this colony, and conducted them hither. The river - Euphrates. Time - The date of the epistle was particularly expressed therein, but here it was sufficient to note it in general. Be it known, &c. - This is a mere fiction, which being confidently affirmed, they thought would easily find belief with a king whose heart and ears they possessed by their hired counsellors. To cease. &c. - As they abused the king by their misinformations, in the obtaining of this order, so they abused him in the execution of it; for the order was only to prevent the walling of the city. But having power in their hands, they, on this pretence, stopt the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them: because the quietness of our lives depends much on the integrity and wisdom of inferior magistrates as well as the supreme. Darius - Darius the son of Hystaspes, successor of Cambyses.

This book continues the history of the children of the captivity, the Jews lately returned out of Babylon. We have a full account of Nehemiah's labours for them, in these his commentaries: wherein he records not only the works of his hands, but the very workings of his heart, inserting many devout reflections and ejaculations, which are peculiar to his writing. Twelve years he was the tirshatha, or governor of Judea, under the same Artaxerxes that gave Ezra his commission. This book relates his concern for Jerusalem and commission to go thither, chap. 1, 2. His building the wall of Jerusalem, notwithstanding much opposition, chap. 3, 4. His redressing the grievances of the people, chap. 5. His finishing the wall, chap. 6. The account he took of the people, chap. 7. His calling the people to read the law, fast and pray, and renew their covenant, chap. 8 - 10. He peoples Jerusalem and settles the tribe of Levi, chap. 11, 12. He reforms divers abuses, chap. 13. This was the last historical book that was written, as Malachi, the last prophetical book of the old testament.

Chapter I Nehemiah is informed of the deplorable state of the Jews at Jerusalem, ver. 1 - 3. He fasts and prays, ver. 4 - 11 The words - Or rather, the acts, as the word often signifies. Chisleu - Which is the ninth month, containing part of November, and part of December. Year - Of Artaxerxes. Shushan - The royal city of Persia. The province - In Judea, now a province under the Persian monarchs. The wall, &c. - The walls and gates continue as Nebuchadnezzar left them; the Jews not being in a condition to rebuild them, nor having commission from the kings of Persia to do so. The God of heaven - Who seeth in secret; secret; having no opportunity of doing it openly. Which I pray, &c. - He refers to all the prayers, which he had for some time been putting up. To fear thy name - Those who truly desire to fear his name, shall be graciously accepted of God. This man - The king: who is but a man and therefore his heart is wholly at thy disposal. Favour with men is then comfortable, when we see it springing from the mercy of God. Cup - bearer - Whereby I had opportunity to speak to him, and some favour with him.

Chapter III The names of those who presided over the builders, and the parts which each company built, ver. 1 - 32. Eliashib - Grand - child of Joshua, the first high - priest after their return from Babylon. Rose - Began the work. Ministers should be foremost in every good work, animating others by their example as well as doctrine. Sheep - gate - Which was next to the temple; so called, because the sheep were brought thro' it to be sacrificed. Sanctified - Or, they prepared or repaired it: for so the word sometimes signifies. But our translation seems best, both because that use of the word is most common, and because this is spoken only of this gate, which being built by the priests, and nighest to the temple, and with a special eye to the service of the temple, for which both men and things were most commonly brought in this way, and being also the first part of the building, might be in a peculiar manner sanctified by solemn prayer and sacrifice, whereby it was dedicated to God's service. Their nobles - Did not submit to it, would not further it, either through sloth or covetousness, or secret compliance with the enemies of the Jews. Of their Lord - Of God, whom they owned for their Lord, whose work this was, because it had proceeded thus far by his singular providence: and because it was done for the defence of the city, and people, and temple of God. And therefore they are branded to all posterity. Let not nobles think any thing beneath them, by which they may benefit their country. What is their nobility good for, but that it places them in an higher and larger sphere of usefulness The throne - Unto the place where the governor of the country on this side Euphrates, under the Persian kings, sometimes had a palace or throne. Fortified - It is not said, they repaired, but they fortified it, either because this part of the wall was less demolished than the other, and therefore they needed not to repair it, but only to make it stronger: or, to note their extraordinary care and diligence, that they would not only repair it, but make it stronger than ever.

Chapter IV The Jews fast and mourn, ver. 1 - 3. Esther is informed of the design, ver. 4 - 9, Mordecai presses her to intercede with the king, ver. 10 - 14. She desires all the Jews to keep a solemn fast, ver. 15 - 19. Cry - To express his deep sense of the mischief coming upon his people. It was bravely done, thus publickly to espouse a just cause though it seemed to be a desperate one. Sackcloth - Lest it should give the king any occasion of grief and trouble. But what availed, to keep out the badges of sorrow unless they could have kept out the causes of sorrow too To forbid sackcloth to enter unless they could likewise forbid sickness, and trouble, and death To clothe - That so he might be capable of returning to his former place, if not of coming to her to acquaint her with the cause of his sorrow. Inner court - Within which, the king's residence and throne was. Not called - This was decreed, to maintain both the majesty, and the safety of the king's person; and by the contrivance of the greater officers of state, that few or none might have access to the king but themselves and their friends. I have not been called, &c. - Which gives me just cause to fear that the king's affections are alienated from me, and that neither my person nor petition will be acceptable to him. From another place - This was the language of strong faith, against hope believing in hope. Who knoweth - It is probable God hath raised thee to this honour for this very season. We should every one of us consider, for what end God has put us in the place where we are And when an opportunity offers of serving God and our generation, we must take care not to let it slip. Fast - And pray; so as you use to do, leave off your common dinners by day, and suppers at night, and eat and drink no more than mere necessity requires; that so you may give yourselves to constant and fervent prayers. Maidens - Which she had chosen to attend upon her person, and were doubtless either of the Jewish nation, or Proselytes. Which is not, &c.

Which is not, &c. - Which may belong, either to the thing only, that as they did fast, so she would. Or, rather, to the time of three days and three nights; for so she might do, though she went to the king on the third day. For the fast began at evening, and so she might continue her fast three whole nights, and two whole days, and the greatest part of the third; a part of a day being reputed a day in the account of scripture, and other authors: of which see on Matt 12:40. Yea, she might fast all that day too: for it is probable she went not to the king 'till he had dined; when she supposed she might find him in the most mild and pleasant humour, and then returned to her apartment, where she fasted 'till the evening.

The dust - It springs not up by merely natural causes, as herbs grow out of the earth: but from God. Eliphaz here begins to change his voice, as if he would atone for the hard words he had spoken. Is born - He is so commonly exposed to various troubles, as if he were born to no other end: affliction is become natural to man, and is transmitted from parents, to children, as their constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldest patiently bear, as the common lot of mankind. As - As naturally, and as generally, as the sparks of fire fly upward. Why then should we be surprized at our afflictions as strange, or quarrel with them, as hard I would - If I were in thy condition. Seek - By prayer, and humiliation, and submission, imploring his pardon, and favour. Who, &c. - Here Eliphaz enters upon a discourse of the infinite perfection of God's nature and works; which he doth as an argument to enforce the exhortation to seek and commit his cause to God, ver.8, because God was infinitely able either to punish him yet far worse, if he continued to provoke him; or to raise him from the dust, if he humbly addressed himself to him: and that by a representation of God's excellency and glory, and of that vast disproportion which was between God and Job, he might convince Job of his great sin in speaking so boldly and irreverently of him. Marvellous - Which (though common, and therefore neglected and despised, yet) are matter of wonder to the wisest men. The works of nature are mysteries: the most curious searches come far short of full discoveries: and the works of Providence are still more deep and unaccountable. Rain - He begins with this ordinary work of God, in which he implies that there is something wonderful, as indeed there is in the rise of it from the earth, in the strange hanging of that heavy body in the air, and in the distribution of it as God sees fit; and how much more in the hidden paths of Divine Providence To set up - That is, he setteth up. Another example of God's great and wonderful works.

- God's usual method is, first to humble, and then to exalt. And he never makes a wound too great, too deep for his own cure. Deliver - If thou seekest to him by prayer and repentance. Here he applies himself to Job directly. Six - Manifold and repeated. Touch - So as to destroy thee. Thou shalt have a good issue out of all thy troubles, though they are both great and many. He shall - These things he utters with more confidence, because the rewards or punishments of this life, were more constantly distributed to men in the Old Testament according to their good or bad behaviour, than they are now: and because it was his opinion, that great afflictions were the certain evidences of wickedness; and consequently, that great deliverances would infallibly follow upon true repentance. Laugh - With a laughter of joy and triumph, arising from a just security and confidence in God's watchful and gracious providence. League - Thou shalt be free from annoyance thereby, as if they had made an inviolable league with thee. This is a bold metaphor, but such as are frequent both in scripture and other authors. This is an addition to the former privilege; they shall not hurt thee, ver.22, nay, they shall befriend thee, as being at peace with thee. Our covenant with God is a covenant with all the creatures, that they shall do us no hurt, but serve and be ready to do us good. Know - By certain experience. Know - By assurance from God's promises, and the impressions of his Spirit; and by experience in due time. Full age - In a mature and old, but vigorous age, as the word implies. It is a great blessing, to live to a full age, and not to have the number of our years cut short. Much more, to be willing to die, to come chearfully to the grave: and to die seasonably, just in the bed - time, when our souls are ripe for God. Searched - This is no rash or hasty conceit, but what both I and my brethren have learned by deep consideration, long experience, and diligent observation. Know thou - Know it for thyself; (So the word is) with application to thy own case. That which we thus hear and know for ourselves, we hear and know for our good.

Chapter XI Zophar charges Job with falsehood and pride, ver. 1 - 4. Wishes that God would convince him of his wisdom, justice, and unsearchable perfections, ver. 5 - 9. Of his sovereignty, power and the cognisance he takes of men, ver. 10 - 12. He assures him, that on his repentance, God would restore him to prosperity, but that the wicked should perish, ver. 13 - 20. Then answered - How hard is it, to preserve calmness, in the heat of disputation! Eliphaz began modestly: Bildad was a little rougher: But Zophar falls upon Job without mercy. "Those that have a mind to fall out with their brethren, and to fall foul upon them, find it necessary, to put the worst colours they can upon them and their performances, and right or wrong to make them odious." Answered - Truly, sometimes it should not. Silence is the best confutation of impertinence, and puts the greatest contempt upon it. Lies - Both concerning thy own innocency, and concerning the counsels and ways of God. Mockest - Our friendly and faithful counsels, chap.6:14,15,25,26. Doctrine - Concerning God and his providence. Clean - I am innocent before God; I have not sinned either by my former actions, or by my present expressions. But Zophar perverts Job's words, for he did not deny that he was a sinner, but only that he was an hypocrite. Speak - Plead with thee according to thy desire: he would soon put thee to silence. We are commonly ready with great assurance to interest God in our quarrels. But they are not always in the right, who are most forward, to appeal to his judgment, and prejudge it against their antagonists. Secrets - The unsearchable depths of God's wisdom in dealing with his creatures. Double - That they are far greater (the word double being used indefinitely for manifold, or plentiful) than that which is manifested. The secret wisdom of God is infinitely greater than that which is revealed to us by his word or works: the greatest part of what is known of God, is the least part of those perfections that are in him.

I do still pray and worship God, and my prayer is accompanied with a sincere heart. Earth - The earth is said to cover that blood, which lies undiscovered and unrevenged: but saith Job, if I be guilty of destroying any man, let the earth disclose it; let it be brought to light. Cry - Let the cry of my complaints to men, or prayers to God, find no place in the ears or hearts of God or men, if this be true. Witness - Besides the witness of my conscience, God is witness of my integrity. Go - To the state and place of the dead, whence men cannot return to this life. The meaning is, my death hastens, and therefore I earnestly desire that the cause depending, between me and my friends, may be determined, that if I be guilty of these things, I may bear the shame of it before all men, and if I be innocent, that I may see my own integrity, and the credit of religion, (which suffers upon this occasion) vindicated. How very certainly, and how very shortly are we likewise to go this journey.

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

Chapter XXXVIII God begins with an awakening challenge, ver. 1 - 3. Proceeds to several proofs of Job's inability to contend with him, because of his ignorance and weakness: for he knew nothing of the founding of the earth, ver. 4 - 7. The limiting of the sea, ver. 8 - 11. Of the morning light, ver. 12 - 15. The recesses of the sea and earth, ver. 16 - 21. Of the treasures in the clouds, ver. 22 - 27. He could do nothing toward the making of his own soul, the producing of rain, frost, lightning, or the directing of the stars and their influences, ver. 28 - 38. He could not provide for the lions or the ravens, ver. 39 - 41. How then should he direct God's secret counsels Here God takes up the argument, begun by Elihu, and prosecutes it in inimitable words, exceeding his, and all other mens in the loftiness of the style, as much as thunder does a whisper. Lord - The eternal word, Jehovah, the same who spake from mount Sinai. Answered - Out of a dark and thick cloud, from which he sent a tempestuous wind, as the harbinger of his presence. In this manner God appears and speaks to awaken Job and his friends, to the more serious attention to his words; and to testify his displeasure both against Job, and them, that all of them might be more deeply humbled and prepared to receive, and retain the instructions which God was about to give them. Counsel - God's counsel. For the great matter of the dispute between Job and his friends, was concerning God's counsel and providence in afflicting Job; which Job had endeavoured to obscure and misrepresent. This first word which God spoke, struck Job to the heart. This he repeats and echoes to, chap.42:3, as the arrow that stuck fast in him. Gird up - As warriors then did for the battle. Where - Thou art but of yesterday; and dost thou presume to judge of my eternal counsels! When - When I settled it as firm upon its own center as if it had been built upon the surest foundations. Measures - Who hath prescribed how long and broad and deep it should be. Line - the measuring line to regulate all its dimensions.

Made - As I made thee. Grass - The river - horse comes out of the river upon the land to feed upon corn, and hay, or grass, as an ox doth, to whom also he is not unlike in the form of his head and feet, and in the bigness of his body, whence the Italians call him, the sea - ox. Strength - He hath strength answerable to his bulk, but this strength by God's wise and merciful providence is not an offensive strength, consisting in, or put forth by horns or claws, as it is in ravenous creatures, but only defensive and seated in his loins, as it is in other creatures. Tail - Which though it be but short, yet when it is erected, is exceeding stiff and strong. Thighs - The sinews of his thighs. His thighs and feet are so sinewy and strong, that one of them is able to break or over - turn a large boat. The chief - He is one of the chief of God's works, in regard of its great bulk and strength. Mountains - Though he lives most in the water, yet he often fetches his food from the land, and from the mountains or hills, which are nigh the river Nile. Play - They not only feed securely, but sport themselves by him, being taught by experience that he is gentle and harmless. Brook - Or, of the Nile, of which this word is often used in scripture. His constant residence is in or near this river, or the willows that grow by it. River - A great quantity of water, hyperbolically called a river. Hasteth not - He drinks not with fear and caution; but such is his courage, that he fears no enemy either by water or by land. He drinks as if he designed, to drink up the whole river. He mentions Jordan, as a river well known, in and nigh unto Job's land. Sight - Can any man take him in his eyes Openly and by force Surely not. His strength is too great for man to overcome: and therefore men are forced to use wiles and engines to catch him.

Chapter XLI To convince Job of his wickedness, he is here challenged to subdue and tame the leviathan, ver. 1 - 10. A particular description of him. ver. 11 - 34. Leviathan - Several particulars in the following description, agree far better with the crocodile, than the whale. It is highly probable, that this is the creature here spoken of. Cord - Canst thou take him with a hook and a line, as anglers take ordinary fishes. Thorn - Or, with an iron hook, or instrument as sharp as a thorn; wherewith thou usest to carry little fishes. Supplications - Doth he dread thine anger or power Or will he earnestly beg thy favour It is a metaphor from men in distress, who use these means to them to whose power they are subject. Fill - A whale's you may: but the skin of a crocodile is so hard that an iron or spear will not pierce it. Lay - Seize upon him, if thou darest. Battle - But ere thou attempt it consider what thou art doing, and with whom, thou art going to fight. Do no more - Proceed no farther, draw back thy hand. Hope - The hope of taking or conquering him. Stand - To the battle. Me - To contend with me who created him Prevented - Hath laid the first obligation upon me, for which I am indebted to him. Who can be before - hand with me in kindnesses, since all things under heaven are mine. Discover - Or, uncover, or take off from him. Face - The upper or outward part of his garment, or, the garment itself: the word face being often redundant. And by the garment is meant the skin which covers the whole body; who dare attempt to touch his very skin Much less to give him a wound. His double bridle - His fast jaws, which have some resemblance to a double bridle: whence the Greeks call those parts of the face which reach to the jaws on both sides, the bridles. Doors - His mouth. If it be open, none dare enter within, and if it be shut, none dare open it. Shut - Closely compacted together, as things that are fastened together by a seal.

Chapter XII Lie in wait - Are designed to entrap others, and to destroy them. Deliver them - From those that lie in wait for them. Are not - Both they and their families suddenly perish. Despised - That lives in a mean condition. Honoureth - That glories in his high birth or gay attire. Regardeth - He will not destroy it either by labour beyond its strength, or by denying it necessary food or rest. Cruel - There is cruelty mixed even with their most merciful actions. Tilleth - That employs his time in an honest calling. Vain persons - In an idle course of living. Desireth - He approves those arts, which wicked men use like nets to ensnare other men. The root - That piety, which is the root of his actions, yields him sufficient fruit both for his own need, and to do good to others. Mouth - By his pious and profitable discourses. Hands - Of his actions. Hearkeneth - That distrusts his own judgments, and seeks counsel from others. Covereth - The shame, or injury done to him, which he conceals and bears with patience. Deceit - He who uses himself to lying in his common talk, will use falsehood and deceit in judgment. Health - Tends to the comfort and benefit of others. A moment - Liars, though they may make a fair shew for a season, yet are quickly convicted. Deceit - They whose hearts devise mischief shall be deceived in their hopes, and bring trouble upon themselves: but they who by good counsels labour to promote peace, shall reap the comfort of it themselves. Concealeth - He does not unseasonably utter what he knows. Foolishness - Betrays his ignorance and folly. A good word - A compassionate or encouraging word. Neighbour - Than any other men. Seduceth - Heb. maketh them to err, to lose that excellency or happiness which they had promised themselves. Resteth not - Does not enjoy the fruit of his labours. Precious - Yields him comfort and blessing with it.

Chapter XIII Shall eat - Shall receive comfort, and benefit by his wise and profitable discourses. Keepeth him - From that over - throw which befal sinners. Maketh rich - Some men who have little or nothing, pretend to have great riches. Maketh rich - Some rich men profess to be poor. Riches - Riches enable a man to redeem his life when it is in greatest danger, and poverty preserves a man from many injuries. Because they are cautious, that they may not provoke others; and because they are esteemed objects of pity. The light - The prosperity. Rejoiceth - Shines with a pleasant and constant brightness. Rejoicing is here ascribed to the light, as it is to the sun, Psal 19:5, metaphorically. Put out - Their felicity shall have a hidden end. Pride - It is chiefly, pride which blows up the coals of contention. Well - advised - Who are not governed by their passions, but by prudent considerations. Wisdom - Which teaches them to avoid contention. Vanity - By wicked practices. Hope deferred - Delays in obtaining what a man passionately desires. The desire - The good desired. A tree of life - It is satisfactory, and reviving. The word - The word of God. The law - The instruction, or counsel; as the word law, is frequently understood in scripture. Giveth - Makes a man acceptable to God. Rough - Offensive and hateful to God and men, as rough ways are to a traveller. Knowledge - Considerately and discreetly. Layeth open - By his foolish actions. A messenger - Who is unfaithful in the execution of that which is committed to his charge. Is health - Procures benefit, as to his master, so to himself. Sweet - Whatsoever men earnestly desire, the enjoyment of it is sweet to them; therefore sinners rejoice in the satisfaction of their sinful lusts, and abhor all restraint of them. Evil - Punishment proportionable to their sin. The poor - Poor persons by their diligent labours, and God's blessing often grow rich. Destroyed - Or, consumed, brought to poverty, for want of discretion. Hateth his son - His fond affection, is as pernicious to him as hatred.

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

Chapter XXV These - Which are contained in this and the following chapters. The men - Certain persons appointed by Hezekiah for that work. Many of them are political precepts, and such as in a special manner concerned Hezekiah, and other princes, for the conduct of their house and kingdom. Copied - Out of the historical records which were then extant. The glory - It is agreeable to the nature of God; it is a testimony of his infinite wisdom, and of his absolute power and sovereignty. To conceal - To keep his counsels, and the reasons of his actions in his own breast. Search out - To communicate their counsels to others, that so they may search and find out the right way. The heart - Though wise kings will search out other men, yet their inward thoughts and purposes are hardly discoverable. Take away - Then, and not 'till then it is fit for that use. Stand not - Do not affect frequent and familiar society with greater persons than thyself. Debate - If thou hast any quarrel with him, first try to compose it by private discourse with him. Discover not - Let not heat of contention provoke thee to divulge any of his secrets committed to thy trust. Lest he - Reproach thee for thy gross violation of the laws of prudence, justice and friendship. Of silver - Which it seems was usual in those times, and was grateful to the eye for the beauty and variety both of the colours and figures, the golden apples appearing through net - work of silver. Cold of snow - As drink cooled with ice or snow, as is usual in hot countries. Boasteth - Promising what he never intends to give. Is like - Like empty clouds carried about with wind, and not affording that rain which they promise. Forbearing - By patient submission and expectation. Breaketh - Softens the hardest heart. Honey - By honey he understands, not only all delicious meats, but all worldly delights, which we are here taught to use with moderation. Withdraw - Visit him not too frequently. A sword - Is as cruel and pernicious as any instrument of death. As vinegar - Which dissolves the nitre, and makes it useless and ineffectual. Bread - By bread and water he understands all things necessary for his subsistence.

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

Chapter V Solomon here discourses of the worship of God, as a remedy against all these vanities, but warns us of vanities therein, ver. 1 - 7. Directs us to eye God as our judge, ver. 8. Shews the vanity of riches, ver. 9 - 17. And recommends the chearful use of what God has given us, ver. 18 - 20. Thy foot - Thy thoughts and affections, by which men go to God and walk with him. To hear - To hearken to and obey God's word. Of fools - Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience. For - They are not sensible of the great sinfulness of such thoughts. Rash - Speak not without due consideration. To utter - Either in prayer, or vows. For God - Is a God of infinite majesty, holiness, and knowledge. Thy words - Either in prayer or in vowing. A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver.4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers. In fools - In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them. Thy mouth - By any rash vow. Thy flesh - Thyself, the word flesh being often put for the whole man. The angel - The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God's name and stead, and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion. It was - I did unadvisedly in making such a vow.

This interpretation agrees both with the foregoing verse, in which he describes the miseries of old age, and with the following clause, which is added to explain those otherwise ambiguous expressions; and with the scripture use of this phrase; for a state of comfort and happiness is often described by the light of the sun, and a state of trouble is set forth, by the darkening of the light of the sun. Nor the clouds - This phrase denotes a perpetual succession of rain, and clouds bringing rain, and then rain and clouds again. Whereby he expresses either the rheums or destructions which incessantly flow in old men; or the continual vicissitude of infirmities, diseases, and griefs; one deep calling upon another. The house - Of the body: whose keepers are the hands and arms, which are man's best instruments to defend his body; and which in a special manner are subject to his trembling. The strong men - The thighs and legs, in which the main strength of the body consists. Grinders - The teeth, those especially which are commonly so called, because they grind the meat. Cease - To perform their office. And those, &c. - The eyes. By windows he understands either the eye - lids, which like windows, are either opened or shut: or, those humours and coats of the eyes, which are the chief instruments by which we see. In - Or, towards the streets: which lead into the streets. This may be understood either of the outward senses, which, as doors, let in outward objects to the soul: or rather the mouth, the two lips, here expressed by a word of the dual number, which like a door, open or shut the way that leads into the streets or common passages of the body; which also are principal instruments both of speaking and eating. And these are said to be shut, not absolutely, but comparatively, because men in old age grow dull and listless, having little appetite to eat, and are very frequently indisposed for discourse. When the sound - When the teeth are loose and few, whereby both his speech is low, and the noise which he makes in eating is but small. Shall rise - From his bed, being weary with lying, and unable to get sleep.

Causing - The most dull, and stupid, and sleepy persons to speak. I am - This and the following verses contain the words of the bride, in answer to the bridegroom's endearing expressions delivered in the foregoing verses. Go forth - That being retired from the crowd, we may more freely and sweetly converse together. Early - The church having lost her beloved by her former laziness, now doubles her diligence. Vineyards - To particular congregations. Let us see - Let us inquire into the success of our labours, what souls are brought in and built up, and how they prosper and grow in grace. There - There I will discover the fervency of my affections to thee, and maintain communion with thee in thy holy ordinances. Mandrakes - This Hebrew word is used Gen 30:14, 15, and the signification of it is very much doubted and disputed by interpreters. The word here signifies sweet and pleasant flowers, and therefore if it be understood of mandrakes, they were of another sort than ours, as flowers of the same kind in several climates have very different natures and qualities. At our gates - Brought thither by divers persons to congratulate our nuptials. All fruits - Fruits of this year and of the former. Which seems to be meant of the various fruits and operations of the Spirit, and degrees of grace in several believers.

Chapter I The pedigree, time, and calling of Jeremiah, confirmed against his excuses, ver. 1 - 10. His visions of an almond - rod and seething pot, ver. 11 - 14. His heavy message against Judah, ver. 15, 16. God promises him his assistance, ver. 17 - 19. Anathoth - Was a city three miles from Jerusalem, allotted out of the tribe of Benjamin for the priests. The word - That commission from God that authorized him to his prophetic work, for the space of forty - one years successively in Judea, viz. from the 13th year of Josiah to the 11th year of Zedekiah, besides the time that he prophesied in Egypt. In the days - During his reign. Thirteenth - By which it appears that Jeremiah prophesied the last eighteen years of Josiah's reign; for he reigned thirty - one years, 2Kings 22:1. It - The word of the Lord. Jehoiakim - Called at first by Josiah, Eliakim. Jehoahaz and Jehoiakin, whereof the former reigned before him, the latter succeeded, are conceived not to be mentioned, because they reigned each of them but three months, and therefore not considerable. Of Jerusalem - The inhabitants of Jerusalem, under Zedekiah, during all which time Jeremiah prophesied. Captive - This does not terminate the time of his prophecies; for he prophesied also both in Judea, and in Egypt afterwards: but only relates to what he prophesied while the city and temple were standing, the rest seeming to be added as a supplement. Fifth month - Of that present year; for, tho' the year end not at the fifth month, yet it might end the year of Zedekiah's reign, because he might begin his reign at the fifth month of the year. Then - When he was first called to his office. I sanctified - I ordained thee for this public service. He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater encouragement than they, both in respect of the tenderness of his years, and the difficulties which he was to encounter with. The nations - To other nations besides the Jews. Thou shalt speak - Fear not, I will make thee eloquent and courageous.

Thou shalt speak - Fear not, I will make thee eloquent and courageous. Then - God having excited the prophet by command and promise, now in a vision confirms him, either by the hand of an angel, or by himself in some visible shape. The kingdoms - Having now received his commission, he is directed to whom he is to go; to the greatest, not only single persons, but whole nations, as the Babylonians, Persians, and Egyptians. To pull down - That is, to prophecy that I will pull down; which I will as certainly effect, as if thou hadst done it thyself: for, according to scripture - usage, the prophets are said to do that which they foretell shall come to pass. To plant - Metaphors taken from architects and gardeners: either the former words relate to the enemies of God, and the latter to his friends; or rather to both conditionally: if they repent, he will build them up, he will increase their families, and settle them in the land; if they do not, he will root them up, and pull them down. Came unto me - This and the boiling caldron, ver.13, is thought to be at the same time, and in the same vision, when he was first appointed to the work. Almond - tree - That had leaves, and probably blossoms on it like Aaron's. This is a tree that blossoms early, and speedily, and so it may point at either God's readiness, to smite, ver.12, or Israel's ripeness to be smitten; this rod being like a portentous comet, shewing to Jeremiah the miseries that were at hand, at the death of Josiah, which soon followed this vision, the taxing them by Pharaoh Necho, presently after the breaking in of the Chaldees, Syrians, Moabites, and Ammonites, and then the Babylonian captivity. Well seen - Or thou hast seen and judged right. Hasten - Word for word, I will almond - tree it, that is, I will be upon them speedily, in a short time. My word - My threatening against Judah and its inhabitants. Seething - Pot - I see a pot coming, meaning the Babylonian army, who would besiege Jerusalem as a fire plays round the pot, when it is to be made boil; and reduce the inhabitants to miserable extremities.

Chapter IV An invitation to true repentance, by promises, ver. 1 - 4. And judgments coming on them by the Babylonians, contrary to the predictions of their false prophets, for their sins, ver. 5 - 18. A grievous lamentation for the miseries of Judah, ver. 19 - 31. If - If thou wilt return, return; make no longer delay. Remove - Thou shalt not go out of thine own land into exile. Swear - This is put here for the whole worship of God, acknowledging an& owning God as the only God; which is strongly exprest by this act. In truth - That the matter and substance of it be true. In judgment - Deliberately, advisedly, and reverently. In righteousness - That none be injured by it, that the things we engage be both lawful and possible, and that we look to the performance. The nations - This shall be a means to work upon the Heathen nations, to come into the same way of worship. They shall think themselves happy to be incorporated with thee, that it may be with them according to that promise, Gen 12:3. Glory - Whereas before they gloried in their idols, they shall glory in God alone. For - The Lord turns now his speech from Israel to Judah. Break up - Prepare your hearts by making them soft, tender, and pliable, fit to embrace my word. A metaphor taken from plow - men. Thorns - Rid your hearts and hands of what may hinder you of embracing my word. Circumcise - Put away your corruptions. Heart - Let it be inward, not outward in the flesh only. The trumpet - The Lord being now about to bring enemies upon them, speaks in martial language, warning them of the nature of their approaching judgment. Retire - Make haste away. The lion - Nebuchadnezzar, so called from his fierceness and strength. The heart - They shall have no heart to do any thing, they shall not be able to help their people, either by their counsel or arms. Prophets - False prophets that had nothing but visions of peace for them. Deceived - Hast suffered them to be deceived by their false prophets. Whereas - To persuade them it should be well with them, when the sword is at the door, not only ready to take away the comforts of life, but even life itself.

They then - Such is the natural effect of unsanctified prosperity. Ye - Ye Babylonians, go execute my vengeance on them. Battlements - Lay her and all her fortifications level with the ground. For - I disown them. Belied - Not believing that these words of the prophet were God's word. Became wind - A proverbial expression, all the prophet's threats shall come to nothing. The word - The prophet's words are not from God. Thus - It shall fall upon their own heads that have thus threatened us. It - The Chaldean army, shall consume and eat them up like fire. Israel - By these are meant Judah; for Israel were in captivity before: called the house of Israel, not only because they descended from Jacob, but because they were the chief of that stock. Nevertheless - I have not done with you yet. Judah - By Judah and Jacob we are to understand the two tribes only. And hear not - They are wilfully blind, and obstinately deaf, will neither see, nor hear the word, will, or works of God, of which he giveth two instances in the two following verses. The sand - That need not make rocks for walls unto it, but can give a check to it by so small a matter as the sand. Gone - From me. The former rain - The former to prepare the ground for sowing, and the latter to prepare the corn for ripening. Reserveth - He gives seasonable harvests according to his appointment. God would let them know what a foolish, as well as wicked thing it is to set themselves against that God, that keeps the whole order of nature at his own disposal, which he can order as he sees men behave towards him. They catch - Such a trap did Jezebel lay for Naboth, 1Kings 21:9,10. Such an one was that conspiracy of more than forty men against Paul, Acts 23:13 - 15. Their houses - They fill their houses with the goods of those they deceive, and over - reach. Overpass - They go beyond the Heathens themselves in wickedness. The land - Heb. This land: aggravating the greatness of the wonder, that such a thing should be in such a land.

Chapter VII A call to true repentance, ver. 1 - 7. Not to live in theft, murder, adultery, perjury, &c., to trust in the outward worship and temple of God, by the example of Shiloh, ver. 8 - 15. The prophet is forbid to pray for them, ver. 16. Their idolatry, and its judgment, ver. 17 - 20. Their sacrifices rejected, and obedience required, ver. 21 - 28. They are called to mourn for their abominations in Tophet, and their judgments, ver. 29 - 34. The gate - The east gate, which was the publick place of going out and coming in, and where the people were then wont to assemble. Proclaim - Proclaiming signifies both the authority by which he spake, and the divulging of what he spake plainly and boldly; possibly, it might be at some publick time, when all the males were to meet. Saying - Because this was God's house, they flattered themselves that he would not suffer the Chaldeans to destroy it, therefore the prophet cautions them not to deceive themselves, trusting to the temple and its buildings, as the two courts and house, and holy of holies implied in the word these, which he doth as it were point to with his finger. The emphasis, in this threefold repetition, seems to relate to the confident, and reiterated boasts of the temple, that were in their mouths. These - The prophet standing in the gate at which the people entered, as it were, points at the several buildings pertaining to the temple. Oppress not - Here they are cautioned against three sins, that this people were generally addicted to, oppression, blood, and idolatry; and instances in the worst of oppressions, of such as God hath more especially taken into his immediate protection. Will ye steal - Can you think that this can be grateful to me, or advantageous to yourselves, to frequent my house, and yet retain these odious sins. Whom - Such as they had set up new, and never had any experience of, and therefore could have no reason to serve them. Delivered - After they had appeared before God with their sacrifices, they thought they were privileged to return to all those wickednesses. A den - Do you look upon this house as a sanctuary for robbers and murderers. Shiloh - A place in the tribe of Ephraim.

Chapter XIII In the type of a linen girdle God prefigures their destruction, ver. 1 - 11. Under the parable of bottles filled with wine, is foretold their drunkenness with misery, ver. 12 - 14. He exhorts to prevent these judgments by repentance, ver. 15 - 27. So - Most think Jeremiah did this in a vision, for it was a very long journey from Anathoth to Euphrates. Do we not know - This is no strange thing. Behold - There is a wine of astonishment and confusion, Psa 60:3. With that wine, saith God, I will fill all orders of persons, kings, priests, prophets, and all the inhabitants of Jerusalem. Give glory - Glorify God, by an humble confession of your sins, by submitting yourselves to God, humbling yourselves under his word, and under his mighty hand, before God brings upon you, his great and heavy judgments. The cities - The cities of Judah lay southward from Chaldea. Where - The prophet speaks to the king, or to the rulers. In the multitude of the people is the king's honour. What wilt thou say - Thou wilt have nothing to say, but be wholly confounded when God shall visit thee with this sore judgment, for by thy so often calling them to thy assistance, thou hast taught them to be captains over thee. Thy skirts - Probably these phrases are fetched from the usual practice of soldiers when they have conquered a place and taken prisoners, to strip them. By skirts is meant the lower part of their bodies covered with the lower part of their garments. Therefore - I will expose thee to shame and contempt. Thy whoredom - Thy idolatries.

Be not afraid of their faces, for I am with thee to deliver thee saith the Lord: from hence be concludes, that though he had many that pursued after his life, yet they should stumble in their ways of violence, and should not prevail. Ashamed - That they should be ashamed of what they had done, or be brought to shame for what they had done; for prosper they should not: or they acted like fools, and did not deal prudently for themselves (so this word is translated, Isa 52:13,) yea, they should become a reproach, and their reproach should be a lasting perpetual reproach that should not be forgotten. Cursed - This sudden change makes some think that these words proceeded from Jeremiah rather as a repetition of a former passion into which the abuses of his enemies had put him, than as the immediate product of his spirit at this time. The cities - Sodom and Gomorrah; by the cry in the morning and shouting at noon, he means the shouts and noises that enemies make when they break in upon a place.

Chapter XXI King Zedekiah in the siege sends to Jeremiah to enquire of the event, ver. 1, 2. He foretells a hard siege and miserable captivity, ver. 3 - 7. He counsels the people to fall to the Chaldeans, ver. 8 - 10. And upbraids the king's house, ver. 11 - 14. Enquire - Zedekiah, as he was none of the best, so he was none of the worst of the kings of Judah. Having some reverence of God, he sends the prophet to enquire of the Lord. Behold - I tell you the way you should take, if you would save your lives. His life - This is a proverbial expression, signifying a man's possession of his life as a prey, or booty recovered from the enemy. Execute judgment - That is, justice, without partiality, and do it quickly. Of the valley - The inhabitants of the city of Jerusalem are here intended. Jerusalem itself was built in part upon the rocky mountain of Zion, but a great part was in the valley, and the higher mountains, about mount Zion, made that mountain itself, in comparison with them, as a valley. The plain - Though also a rock of the plain, that is, near to the plain. Which situation of this place, made the Jews think it to be impregnable. The forest - By the forest he either means the forest of Lebanon or their houses, made of wood cut out of that forest. And it - And this fire shall not end in the destruction of this city, but in the total destruction of all the country round Jerusalem.

Chapter XXXIX Jerusalem is taken: Zedekiah's sons are slain, his eyes put out, he is sent to Babylon, All the nobles of Judah are slain: the city is burnt, and the chief of the people carried captives, ver. 1 - 10. Nebuchadrezzar's charge concerning Jeremiah, ver. 11 - 14. God's promise to Ebed - melech, ver. 15 - 18. Tenth month - This month answers to part of our December and January. The middle gate - The city was encompassed with two walls, before they came to the wall of the temple; the gate in the inner wall is supposed to have been that which is called the middle gate. They would not at first venture farther, 'till they might without hazarding their persons. Riblah - Riblah was upon the borders of Canaan. Zedekiah was a tributary to the king of Babylon, and so subject to his power, having made a covenant with him, and secured his allegiance by his oath to him. Take him - It is probable, that Nebuchadnezzar had been informed, Jeremiah had constantly told the king, that the Chaldeans should take the city, and as steadily persuaded both the king and princes to surrender it to them. Now the word - These four verses mention a matter that happened before the things mentioned in the foregoing verses.

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

The spoiler - The king of Babylon. Arnon - Arnon was the name of a river; it was the border of Moab: probably the adjacent country or city might take its name from the river. The horn - That is the beauty and the strength of Moab. Drunken - Fill him with the intoxicating wine of God's vengeance. Was he found - Why didst thou deal by Israel as men deal by thieves, when they are brought to shame O ye - Still the prophet speaks of the Moabites, as a people whose armies were routed, and calls to them to leave their houses in cities, not promising themselves any security, either to or from their houses, or from the walls of the cities, but to get them to rocks, which are naturally fortified, and from whence (if from any place) security may be promised. I know - He shall never execute what he thinks to do. But - His boastings and his lies, still never effect his designs. Kir - herez - A city of Moab. Sibmah - Sibmah was famous in those days for vines. Jazer - Jazer was it seems first taken, and carried into captivity. Pipes - The prophet means such pipes as they were wont to use at funerals, and other sad occasions. He - Nebuchadnezzar shall come swiftly, and spread himself over Moab. Fear - A variety of dangers upon all sides. Heshbon - Heshbon was it seems a place of force. The crown - That is, the glory. Bring again - It seems this is to be understood of a spiritual reduction of them, by calling them into the kingdom of the Messiah.

The land - Babylon, or the land of Chaldea. At one end - Cyrus entered the city at one end, by the channel of the river, which he had drained, and surprized Belshazzar in the midst of his feast. The passages - The passages over the river Euphrates, and all the other passages by which the Babylonians might make their escape, were guarded with soldiers. Reeds - On the border of the river Euphrates were vast quantities of great and tall reeds, which with the mud in which they stood, were as another wall to the city; but the Medes had burnt them so as the way was open. Threshing floor - Babylon had been a threshing instrument, by which, and a threshing - floor in which God had threshed many other nations; God now intended to make it as a threshing - floor wherein he would thresh the Chaldeans. Tread her - So they used to prepare their threshing - floors against the time of harvest. The time - The harvest which the justice of God would have from the ruin of the Chaldeans. Me - The prophet speaks this in the name of the Jews. Cast me out - As beasts of prey eat what they please of other beasts they have preyed upon, and leave the rest in the field. Dry up - Alluding to what Cyrus did. They - The Babylonians, upon the taking of their city. Heat - When they shall grow hot with wine, I will make them a feast of another nature. Interpreters judge that Belshazzar, Dan 5:1, made a feast to a thousand of his Lords, when he and his wives, and concubines, drank wine in the vessels belonging to the temple, during which feast the city was taken. And not awake - While they were merry with their wine, they fell into a sleep which they never awoke out of. Sheshach - A name given to the city of Babylon. The sea - A multitude of enemies. Bel - Bel was the principal Babylonian idol. Bring forth - All the vessels of the temple, 2Chron 36:7, and whatever gifts the Babylonians had presented to him. The wall - And the city of Babylon shall be also ruined. Go out of her - At all hazards escape for your lives.

Chapter I Jeremiah laments the former excellency and present misery of Jerusalem for her sin, ver. 1 - 11. She complains of her grief, ver. 12 - 17. Confesses God's judgments to be righteous: and prays to him, ver. 18 - 22. A widow - She that had a king, or rather a God, that was an husband to her, now was forsaken of God, and her king taken from her. Because - Because of the servitude and oppression exercised among them: oppression by their rulers, and servitude more generally; keeping their servants beyond the year of jubilee, when they ought to be set at liberty. The straits - Those that pursued them overtook them in places where they could not escape. She - Persons of all ages and ranks are in bitterness. Pleasant things - Has laid violent hands on them. The things of the sanctuary were always pleasant things to those that feared God. Bread - Even in a land that ordinarily flowed with milk and honey, they were at a loss for bread to eat. Given - And gave any thing for something to satisfy their hunger. Vile - Miserable or contemptible. Is it nothing - The prophet speaks in the name of the Jewish church. Fire - A judgment as consuming, and afflictive as fire. Is bound - Put upon my neck on account of my transgressions. Wreathed - My punishments are twisted as cords; I have a complication of judgments upon me, sword, famine, pestilence, captivity. An assembly - God had called an assembly of Chaldeans against the city, to crush the inhabitants of it. Trodden - God had trodden upon the Jews as men use to stamp grapes in a wine - press. The comforter - God. Jerusalem - Is become loathsome and filthy. Deceived - They did not answer my expectation. Death - By famine and pestilence. They - The neighbouring nations. Like me - But thou hast foretold their destruction also, and hast by me proclaimed it: and thou shalt in that day bring them into as sad a condition as I am in now.

While - While thy astrologers, and soothsayers, deceive thee with fair, but false divinations. To bring thee - To bring thee under the sword of the Chaldeans, and destroy thee as the Jews; to make thee stumble and fall on their necks, as men that fall among a multitude of slain. Shall I cause it - God will by no means suffer the sword to be sheathed. Judge thee - Condemn, and execute. I will blow - As those who melt down metals blow upon the metal in the fire, that the fire may burn the fiercer.

Chapter XXVII A large account of the wealth, splendor and trade of Tyre, ver. 1 - 25. Its utter ruin, and the consternation of its neighbours, ver. 26 - 36. A lamentation - We ought to mourn for the miseries of other nations, as well as of our own, out of an affection for mankind in general; yea, tho' they have brought them upon themselves. At the entry - Heb. Entrances. She was about four furlongs, or half an English mile from the continent, as it were in the very door of the sea. They - The shipwrights. Shipboards - The planks and benches, or transoms for their ships. Fir - trees - Of the best and finest fir - trees. Lebanon - Whose cedars excelled others. With box - From the isles, and parts about the Ionian, Aegean, and other seas of the Mediterranean, where box - tree is a native, and of great growth and firmness, fit to saw into boards for benches; they were conveyed to Tyre, where their artists inlaid these box boards with ivory, and made them beautiful seats in their ships. The isles of Elishah - Probably the sea - coast of Aeolis in the lesser Asia, the inhabitants whereof were excellent in the skill of dying wool. Which covered - He speaks of the coverings they used in their ships or galleys: their tilts, as our boat - men call them. Zidon - An ancient town and haven of Phoenicia, not far from Tyre. Arvad - Or Aradus, an island belonging to Phoenicia, twenty furlongs from the continent. Mariners - Rowers in thy galleys; the rich Tyrians would not employ their own in such servile works, they hired strangers. Wise men - Thy learned men: for navigation was the great study of the Tyrians. The ancients - Old experienced workmen. Gebal - A town of Phoenicia near the sea. The wise men - Skilful in their trades. Were in thee - Who dwelt in Tyre for gain. All the ships - Ships from all parts of the sea, full of mariners, not only to manage the ships at sea, but to offer their service to the Tyrians for bringing in, or carrying out their wares. Lud - Lydians, not those Cresus was king over, but those that dwelt in Egypt about the lake Maraeolis.

The posts - These were half columns, that from the floor to the height of the wall jetted out, as if one half of the column were in the wall, and the other without, and the protuberance of this half column, was one cubit. Chambers - These chambers were for the priests and Levites to lodge in during their ministration. Of the entry - It is meant of the whole length of the entry, or walk through the porch, to which they ascended by stairs of a semicircular form. The space - The rails, which were set up at a cubit distance from the front of these little chambers, on the outside for convenient placing of benches for the priests to sit on. The space - Between the rails, and the chambers. From the roof - From the extremity of one little chamber on the north side of the gate, to the extremity of the opposite chamber on the south side, and so one cubit and half for the back wall of one chamber, and as much for the back wall of the other chamber, with the length of the chambers, six cubits each, and ten for the breadth of the gate, amounts to twenty five cubits. Door against door - It seems the doors of the chambers were two in each chamber in the east and west parts, and so exactly set, that the doors being all open you had a clear prospect through all the chambers to the temple. He made - Measured, and thereby shewed what kind of posts they should be. Threescore cubits - Probably this refers to the height of this gate built up two stories above the arch, and the posts in their height are only mentioned, but imply all the rest of the building over the east gate. Unto the post - These high columns, on the inner front of this gate were so disposed, that the last on each side was very near the first post, or pillar of the court on either side of the gate, and so the posts and buildings laid on those posts joined on each side of this gate.

Chapter XLII A description of the chambers that were about the courts, ver. 1 - 12. The uses of them, ver. 13 - 14. The whole compass of ground, which was taken up by the house and courts, ver. 15 - 20. The length - The temple of one hundred cubits long, and of fifty broad, was on the south prospect of these chambers. Against gallery - That is, a gallery on the south part toward the inner court, and a gallery toward the pavement north - ward, and between the backs of these galleries were chambers. A way - Before the galleries probably, was a ledge of one cubit broad, running the whole length from east to west, called here a way, though not designed for any to walk on it. Shorter - At first view it should seem to refer to the length, but indeed it refers to the height of the chambers, of which the lowest chamber was highest, the second lower pitched than the first, yet of greater height than the uppermost between the floor and ceiling. As the pillars - So thick and strong as those were. The wall - A wall at a distance from them, perhaps some wall that might keep up a terrace - walk. The way - The walk. Was like - Exactly uniform with the fabrick on the north - side. All their goings - Every window and door. Were - Framed in the same manner. In all things exactly alike. Shall they lay - In some of these chambers the holy things that might be eat, were laid up as in a store - house; and those which were not for present use, were reserved, 'till they were to be used. Which are - Which common people may meddle with. Five hundred broad - Each reed was above three yards and an half, so that it was about eight miles round. Thus large were the suburbs of this mystical temple, signifying the great extent of the church in gospel times. It is in part fulfilled already, by the accession of the Gentiles to the church: and will be throughly accomplished, when the fulness of the Gentiles shall come in, and all Israel shall be saved. A separation - To distinguish, and accordingly to exclude, or admit persons, for all might not go in.

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

To minister - To offer sacrifice at the altar, and incense in the house. God will put marks of honour upon those who are faithful to him in trying times, and will, employ those in his service, who have kept close to it, when others drew back. And within - In the temple. Shall not sanctify - By the law, common things, touching holy things, became consecrated, and no more fit for common use. To grow long - Priding themselves in it, as Absalom. Shall only poll - When the hair is grown, they shall cut the ends of their hair, and keep it in moderate size. Drink wine - Or any other strong liquor, when they go either to trim the lamps or set the shew - bread in order, or to offer incense in the temple, or when they go to the altar to offer a sacrifice, which stood in the inner court. Shall judge - Shall determine the controversy. Assemblies - Publick congregations. Cleansed - After for seven days he hath kept from the dead. They - The priests, who are about the house of God, shall appoint seven days more to this defiled person for his cleansing before he is admitted into the sanctuary. It - The sin - offering: but under this one, all other offerings are couched. For an inheritance - Instead of lands and cities. And the first - So soon as the first - fruits are ripe in the field, your vineyards, and olive yards. Every oblation - Whether free - will offering, or prescribed. The first of your dough - 'Tis conceived this was of every mass of dough they made, and of the first of the dough, which every year they first made of the new corn, as by the custom of the Jews at this day appears. That he - The priest may bless, and pray for thee.

Set me upright - By one touch only. The power of spirits is incomparably greater than that of the strongest of men. The indignation - God will raise up Antiochus to execute his wrath against the Jews for their sins, yet there shall be an end of that indignation. In the latter time - When they were come to the height, and beginning to decline. When the transgressors - When the Jews were grown to an excess of wickedness, then God suffered Antiochus to persecute them. Dark sentences - Full of subtilty: such all histories declare Antiochus to be. Not by his own power - Not by any heroick deeds, but by making use of the Jewish factions, through the divine commission to punish a backsliding nation; and by means of Eumenes and Attalus, by whose help he got up to this height. Shall destroy - He shall by force, craft, and cruelty, destroy many of God's people. By peace - Under colour of kindness. Against the prince of princes - He fought against God, affronting God's laws, profaning God's worship, and temple, and setting up the image and worship of Jupiter there. Without hand - By a disease whereof he died, 1Macc 6:8. Shut thou up - Lay it up in thy heart. For many days - Three hundred years after this; long after Daniel's days. Was sick - Being overwhelmed by a sense of the calamity that should befall the people of God. Did the king's business - Having recovered strength, he minded his place, duty and trust, and concealed the whole, that they might not see it by his countenance.

Their drink - Their wine is corrupt and hurtful. Continually - Without ceasing from Jeroboam's time to this day. Give ye - Beside there is shameful oppression and bribery among them. The wind - The whirlwind of wrath from God hath seized this old adulteress, and carried some of her children away already. They shall be ashamed - What they made their confidence, shall be their shame.

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

Into the house - The courts of the temple, where the people were wont to pray. The day of the Lord - A day of greater trouble than yet they felt, troubles which God will heap upon them. Shall it come - Unless fasting, prayers and amendment prevent. Cut off - Devoured by locusts, or withered with drought. Laid desolate - Run to ruin because the owners discouraged with the barrenness of the seasons, would not repair them. The fire - The immoderate heats. The wilderness - The world, only means places not ploughed, and less inhabited than others. Cry - They utter their complaints, their sad tones, they have a voice to cry, as well as an eye to look to God.

Amos was cotemporary with Hosea, Joel and Isaiah, and prophesied a little sooner than Isaiah. His name signifies a burden; in allusion to which we may say, that his word was the burden of the LORD. His style is frequently concise and sententious, which makes it somewhat obscure. He brings many reproofs, allusions and arguments from his country - employment. But they are fitted with admirable skill, and beautified with an inimitable eloquence. He begins with threatenings against the neighbouring nations, chap. 1, 2. Then calls Israel to account, for their idolatry, ingratitude and incorrigibleness, chap. 3, 4. He calls them to repentance, chap. 5. Foretells the tribulations that were coming upon them, chap. 6. Some particular judgments, chap. 7. And after other reproofs and threatenings, chap. 8, 9. concludes with a promise of the Messiah, chap. 10.

Chapter III Jonah's mission renewed and executed, ver. 1 - 4. The humiliation and reformation of the Ninevites, ver. 5 - 9. Their sentence revoked, ver. 10. Exceeding great - The greatest city of the known world at that day, it was then in its flourishing state greater than Babylon, whose compass was three hundred eighty - five furlongs, but Nineveh was in compass, four hundred and eighty. It is said, her walls were an hundred foot in height, her walls broad enough for three coaches to meet, and safely pass by each other; that it had fifteen hundred towers on its walls, each two hundred foot high, and one million, four hundred thousand men employed for eight years to build it. Of three days journey - To walk round the walls, allowing twenty miles to each day's journey. Shall be overthrown - The threat is express. But there was a reserve with God, on condition of repentance. From the greatest - Great and small, rich and poor. The king - Probably Phul Belochus. His robe - Put off his rich apparel. Taste any thing - Man and beast are to forbear to eat and drink, that the fast might be most solemn, that the cry of man, seconded with the cry of hungry cattle, might enter the ears of God, who preserveth man and beast. And beast - Their horses and camels, both which they adorned with rich and costly clothing, they must now in testimony of an hearty repentance, clothe with sackcloth; the clothing of beasts must witness for men. The violence - Oppression and rapine. In their hands - Which are practised by them.

The rod - Hear ye the voice of God in the punishments God is now sending. Appointed it - Who hath chosen it out, and strikes with it. Yet - After so many express laws, and so many examples of punishment. Treasures - Gotten by injurious courses. Count them pure - Approve, or acquit then as if they were righteous. Thereof - Of Jerusalem and Samaria. Sick - God will e're long so smite, that the strokes shall reach the heart, and make Israel heartsick of his wounds. In the midst of thee - Thou shalt be cast down at home by thy own hands. Thou shalt take hold - This may refer either to persons or things, on which we lay hold in order to save them. Shalt not deliver - Where thou lodgest thy children, and layest up thy wealth, thither the enemy shall pursue thee; or if thou fly into other countries, it shall not be a safe refuge to thee. Which thou deliverest - For a little while. Thou shalt not reap - An enemy shall reap it. Sweet wine - Thou shalt tread the grapes which afford sweet wine. The statutes - The idolatrous worship was set up by Omri in the royal city. Ye - O house of Israel. That I should make thee - This will be the event. Thereof - Of the land. The reproach - The reproach threatened in the law, if my people forsake me.

Holy flesh - Part of the sacrifice, legally sanctified, or made holy by the altar on which the whole was sanctified. In the skirt - In the lap of his garment, or in any other cloth, and if this cloth touch any common thing as bread, &c., shall that become legally holy Said - Now the second case is proposed. These - Bread or pottage, wine or oil, or meat. Unclean - Shall that which the unclean doth touch, become unclean Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile So - Polluted persons, touching what is clean, pollute it, so polluted Jews, polluted God's ordinances, while the outward performing of legal duties, left them as unholy in themselves, as they were before: somewhat more then is to be done. The soul is first to be purified, that they and we may offer up a pure offering. The people - The body of the Jews. Every work - Whatever they do, they pollute all by polluted hands. Offer - What they bring to the altar with impure hearts, is polluted by them. Upward - Through past years. Before - Before you would set upon the re - building of the temple after you had intermitted it. Since - All the while the temple lay neglected. When one came - Men are disappointed half in half. But ten - Which he expected would prove twenty measures, ephahs or bushels. It proved but half your hope, thus your corn failed, and your oil much more. Blessing - Burning, and scorching winds. All the labours - In your plowing and sowing, in planting of olives and vines. From the day - When you began to build on the old foundation. Is the seed - Your seed for the next harvest is yet in your barns. Hath not brought forth - No sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates. Yet in the word of God I tell you, you shall be blest in them all, and have a large produce. My servant - A type of him who was God's most beloved servant. As a signet - Which is very highly valued, and carefully kept.

Chapter VII In answer to a question concerning fasting, the prophet reproves them for the mismanagement of their fasts, ver. 1 - 7. Exhorts them to reform their lives, ver. 8 - 14. When they - The captives who still continued in Babylon. The house of God - The temple, which now half built began to be frequented. Regem - melech - It appears not who these were, but no doubt they were eminent in dignity and piety. Their men - The train of friends that accompanied them. To pray - To intreat the Lord for pardon of what was past, acceptance of them at present, and an answer to their enquiry. The prophets - Haggai and Zechariah. Weep - Fast, in remembrance of the burning of the temple on the tenth day of that month. Separating myself - From worldly cares and designs. Unto all the people - By their messengers. And seventh - For the murder of Gedaliah, slain by Ishmael. Even to me - You pleased yourselves in it, not me; you wept more for the inconveniences of the thing than the sinfulness of it. For yourselves - I was as little minded by you in your fasts, as in your feasts. Hear the words - You needed not have thus enquired, had you heeded the written word. Prophets - Who have called for repentance, and sincere love to God, and man, and shewed how light, formal services are. Prosperity - Did such observances preserve Jerusalem in its prosperity Were they sufficient to save the men that inhabited the south of the plain Did they do no good when things were all safe and well And do you imagine they can profit you, now all is in ruins Spake - To your fathers. Imagine evil - Neither think ill of, or with ill to, nor plot evil against one another. Pulled away - Withdrew their shoulder from the yoke of the law. In his spirit - By his holy spirit. They laid the land desolate - By their sins.

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

Turn again - To their city and country. Place shall not be found - The land shall be too narrow for them. And he passed through - The whole verse is an allusion to what God had done in the two famous deliverances of his people, bringing them out of Egypt, through the Red Sea, and through Jordan, and destroying the Egyptians, and delivering them out of Assyrian bondage, and in order thereto, destroying that kingdom. Walk up and down - Shall manage all their affairs. In his name - By power and wisdom given from above, to the glory of our God, and our Redeemer.

Do we leave the ordinances of the Church 7 You daily see and know the contrary. Do we leave the fundamental doctrine of the Church, namely, salvation by faith? It is our constant theme, in public, in private, in writing, in conversation. Do we leave the practice of the Church, the standard whereof are the ten commandments? which are so essentially in-wrought in her constitution, (as little as you may apprehend it,) that whosoever breaks one of the least of these is no member of the Church of England. I believe you do not care to put the cause on this issue. Neither do you mean this by leaving the Church. In truth, I cannot conceive what you mean. I doubt you cannot conceive yourself. You have retailed a sentence from somebody else, which you no more understand than he. And no marvel; for it is a true observation, Nonsense is never to be understood. 85. Nearly related to this is that other objection, that we divide the Church. Remember, the Church is the faithful peo ple, or true believers. Now, how do we divide these ? “Why, by our societies.” Very good. Now the case is plain. “We further notice of, this performance; the writer being so utterly unacquainted with the merits of the cause; and showing himself so perfectly a stranger, both to my life, preaching, and writing, and to the word of God, and to the Articles and Homilies of the Church of England. divide them,” you say, “by uniting them together.” Truly, a very uncommon way of dividing. “O, but we divide those who are thus united with each other, from the rest of the Church !” By no means. Many of them were before joined to all their brethren of the Church of England (and many were not, until they knew us) by “assembling themselves together,” to hear the word of God, and to eat of one bread, and drink of one cup. And do they now forsake that assembling themselves together? You cannot, you dare not, say it. You know they are more diligent therein than ever; it being one of the fixed rules of our societies, that every member attend the ordinances of God; that is, do not divide from the Church. And if any member of the Church does thus divide from or leave it, he hath no more place among us.

An extract of the former part of this I subjoin, in his Lord ship’s words: “I cannot think it improper to obviate the contagion of those enthusiastical pretensions, that have lately betrayed whole mul titudes either into presumption or melancholy. Enthusiasm, indeed, when detected, is apt to create infidelity; and infidelity is so shocking a thing, that many rather run into the other extreme, and take refuge in enthusiasm. But infidelity and enthusiasm seem now to act in concert against our established religion. As infidelity has been sufficiently opposed, I shall now lay before you the weakness of those enthusiastical pre tensions.” (Pp. 1, 2.) “Now, to confute effectually, and strike at the root of, those enthusiastical pretensions, “First, I shall show that it is necessary to lay down some method for distinguishing real from pretended inspiration.” (Pp. 3, 5.) “Many expressions occur in the New Testament concerning the operations of the Holy Spirit. But men of an enthusias tical temper have confounded passages of a quite different nature, and have jumbled together those that relate to the extraordinary operations of the Spirit, with those that relate only to his ordinary influences. It is therefore necessary to use some method for separating those passages relating to the operations of the Spirit, that have been so misapplied to the service of enthusiastical pretenders.” (Pp. 5-7.) “I proceed therefore to show, “Secondly, that a distinction is to be made between those passages of Scripture about the blessed Spirit that peculiarly belong to the primitive Church, and those that relate to Christians in all ages.” (P. 7.) “The exigences of the apostolical age required the miracu lous gifts of the Spirit. But these soon ceased. When there fore we meet in the Scripture with an account of those extra ordinary gifts, and likewise with an account of his ordinary operations, we must distinguish the one from the other. And that, not only for our own satisfaction, but as a means to stop the growth of enthusiasm.” (Pp. 8-10.) “And such a distinction ought to be made by the best methods of interpreting the Scriptures; which most certainly are an attentive consideration of the occasion and scope of those passages, in concurrence with the general sense of the primitive Church.” (P.

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

Fourthly. “All that will live godly in Christ Jesus shall suffer persecution;” if in no other way, yet at least in this, that “men will by revilings persecute them, and say all manner of evil against them falsely, for his sake.” One unavoidable effect of this will be, that men whose subsistence depends on their daily labour will be often in want, for few will care to employ those of so bad a character; and even those who did employ them before, perhaps for many years, will employ them no amore; so that hereby some may indeed be brought to beggary. 8. What, does this touch you? Are you one of those “who will have nothing to do with those scandalous wretches?” Per haps you will say, “And who can blame me for it? May I not employ whom I please?” We will weigh this:--You employed A.B. for several years. By your own account, he was an hon est, diligent man. You had no objection to him but his follow ing “this way.” For this reason you turn him off. In a short time, having spent his little all, and having no supply, he wants bread. So does his family too, as well as himself. Before he can get into other business to procure it, through want of con venient food to eat, and raiment to put on, he sickens and dies. This is not an imaginary scene. I have known the case, though too late to remedy it. “And what then?” What then you are a murderer! “O earth, cover not thou his blood!” No; it doth not. “The cry thereof hath entered into the ears of the Lord God of Sabaoth.” And God requireth it at your hands; and will require it in an hour when you think not. For you have as effectually mur dered that man, as if you had stabbed him to the heart. It is not I then who ruin and starve that family: It is you; you who call yourself a Protestant! you who cry out against the persecuting spirit of the Papists! Ye fools, and blind! What are ye better than they? Why, Edmund Bonner would have starved the heretics in prison; whereas you starve them in their own houses! And all this time you talk of liberty of conscience! Yes, liberty for such a conscience as your own!

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

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

But to proceed: Were there “drunkards in Ephraim, mighty to drink wine, men of strength to mingle strong drink?” And are there not in England? Are they not the growth of every county, city, and town therein P These do not indeed, or not often, “rise up early, that they may follow strong drink; ” and so “continue till night, till wine inflame them.” They have found a readier way; namely, to begin at night, and continue following their wine or strong drink till the morning. And what numbers are there of these throughout the land 1 lost to reason and humanity, as well as to religion; so that no wonder “they regard not the works of the Lord, neither consider the operation of his hands.” Nor indeed have our drunkards need to continue from morn ing “to night, until wine inflame them; ” seeing they have found a far more compendious method of casting aside all sensc. and reason, and disencumbering themselves of all remains either of conscience or understanding So that whatever work of darkness is speedily to be done, and that without any danger of being interrupted, either by fear, compassion, or remorse, they may be in a few moments, by one draught, as effectually quali fied for it, as if they could swallow a legion of devils. Or, (if that be all their concern,) they may, at a moderate expense, destroy their own body as well as soul, and plunge through this liquid fire into that “prepared for the devil and his angels.” Friend! stop. You have the form of a man still ; and per haps some remains of understanding. O may the merciful God lay hold of that Unto him all things are possible. Think a little for once. What is it you are doing? Why should you destroy yourself? I could not use the worst enemy I have in the world as you use yourself. Why should you murder your self inch by inch? Why should you burn yourself alive? O spare your own body at least, if you have no pity for your soul! But have you a soul then? Do you really believe it? What, a soul that must live for ever! O spare thy soul! Do not destroy thy own soul with an everlasting destruction | 1t was made for God.

for, who will now “suffer the word of exhortation ?” How few will “endure sound doctrine,” and the honest, close applica tion of it! Do they not “say unto the Seers, See not; and unto the Prophets, Prophesy smooth things?” And if a man will do thus, if he will “sew pillows to all arm-holes,” and “cause the Holy One of Israel to cease from before them, if he will prophesy of wine and strong drink, he shall even be the Prophet of this people.” 31. I am sensible how nice a subject this is, and how extremely difficult it is so to speak, as neither to say too little nor too much, neither more nor less than the cause of God requires. I know also, that it is absolutely impossible so to speak as not to give offence. But whosoever is offended, I dare not to be silent; neither may I refrain from plainness of speech; only I will endeavour to use all the tenderness I can consistently with that plainness. In tender love then I ask, Are there none among us, (I speak to you, my brethren, who are Priests and Prophets of the Lord, set apart to “minister in holy things, and to declare the word of the Lord,”)--Are there none among us who commit lewdness, as did those by whom “Israel was defiled ?” Hath not the Lord seen an horrible thing in some of the Prophets of this land also, even, that “they commit adultery, and” (to conceal it) “walk in lies!” God forbid that I should affirm this! I only propose (not maintain) the question.

I only propose (not maintain) the question. If there be such a wretch, I pray God to strike him to the heart, and to say, “Thou art the man!” Are there none of you, like them, “mighty to drink wine, men of strength to mingle strong drink?” Yea, are there none that “err through strong drink, that are swallowed up of wine?” Are there not found those who say, “I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant?” Alas, my brother, is this the voice of a “Minister of Christ, a steward of the mysteries of God?” Suppose you find at any time trouble and heaviness, “is there no help for you in your God?” Is not the God whom you serve able to deliver you from any plague or trouble? Is the being “drunk with wine” a better relief than the being “filled with his Spirit?” Do you not understand this? Do you “not know the Lord?” Take heed you do not destroy both your own soul and them that hear you ! O beware ! If you know not his love, fear his power! Make haste to flee from the wrath to come, lest he smite you with a curse great as your sin, and sweep you away from the face of the earth. 32. Can such as you be said to honour or fear God, any more than those spoken of by Malachi? May not God complain, “These priests have violated my law and profaned my holy things?” yea, whensoever you presume with those unhallowed hands to touch the mysteries of God; whensoever you utter his name or his word with those unhallowed lips ! But is it on this account only that God may say, “Both Prophet and Priest are profane?” May he not add, “They have put no difference between the holy and profane; therefore I am profaned among them?” For is it not so? Do you put a difference between the holy and profane; him that feareth God, and him that feareth him not? Do you put an effectual difference between them, even in the most solemn office of our religion?

I suppose no Protestant will undertake to defend such proceedings, even toward the vilest miscreants. But abundance of excuses have been made, if not for opposing it thus, yet for denying this work to be of God, and for not acknowledging the time of our visitation. Some allege that the doctrines of these men are false, errone ous, and enthusiastic; that they are new, and unheard of till of late; that they are Quakerism, fanaticism, Popery. This whole pretence has been already cut up by the roots; t having been shown at large, that every branch of this doc trine is the plain doctrine of Scripture, interpreted by our own Church. Therefore it cannot be either false or erroneous, provided the Scripture be true. Neither can it be enthu siastic, unless the same epithet belongs to our Articles, Homilies, and Liturgy. Nor yet can these doctrines be termed new; no newer, at least, than the reign of Queen Elizabeth; not even with regard to the way of expression, or the manner wherein they are proposed. And as to the sub stance, they are more ancient still; as ancient, not only as the gospel, as the times of Isaiah, or David, or Moses, but as the first revelation of God to man. If, therefore, they were unheard of till of late, in any that is termed a Christian country, the greater guilt is on those who, as ambassadors of Christ, ought to publish them day by day. Fanaticism, if it means anything at all, means the same with enthusiasm, or religious madness, from which (as was observed before) these doctrines are distant as far as the east from the west. However, it is a convenient word to be thrown out upon anything we do not like; because scarce one reader in a thou sand has any idea of what it means. If any part of this doc trine is held by the Quakers, there is the more reason to rejoice. I would to God they held it all, though the doctrine itself would be neither better nor worse for this. Popery in the mouth of many men means just nothing; or, at most, something very horrid and bad. But Popery, pro perly speaking, is the distinguishing doctrines of the Church of Rome. They are summed up in the Twelve Articles which the Council of Trent added to the Nicene Creed.

They turned many out of their work; persuaded others to do so too, and harassed them all manner of ways. The event was, that some were wearied out, and so turned back to their vomit again. And then these good Pastors gloried over them, and endeavoured to shake others by their example. 15. When the Ministers by whom God had helped them before came again to those places, great part of their work was to begin again; (if it could be begun again;) but the relapsers were often so hardened in sin, that no impression could be made upon them. What could they do in a case of so extreme necessity, where many souls lay at stake 2 No Clergyman would assist at all. The expedient that remained was, to find some one among themselves, who was upright of heart, and of sound judgment in the things of God; and to desire him to meet the rest as often as he could, in order to confirm them, as he was able, in the ways of God, either by reading to them, or by prayer, or by exhortation. God immediately gave a blessing hereto. In several places, by means of these plain men, not only those who had already begun to run well were hindered from drawing back to per dition; but other sinners also, from time to time, were con verted from the error of their ways. This plain account of the whole proceeding I take to be the best defence of it. I know no scripture which forbids making use of such help, in a case of such necessity. And I praise God who has given even this help to those poor sheep, when “their own shepherds pitied them not.” “But does not the Scripture say, ‘No man taketh this honour to himself, but he that is called of God, as was Aaron?’” Nor do these. The honour here mentioned is the Priesthood. But they no more take upon them to be Priests than to be Kings. They take not upon them to administer the sacra ments, -an honour peculiar to the Priests of God. Only, according to their power, they exhort their brethren to con tinue in the grace of God. “But for these laymen to exhort at all is a violation of all order.” What is this order of which you speak?

We groaned under these inconveniences long, before a remedy could be found. The people were scattered so wide in all parts of the town, from Wapping to Westminster, that I could not easily see what the behaviour of each person in his own neighbourhood was: So that several disorderly walkers did much hurt before I was apprized of it. 3. At length, while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the society in Bristol concerning the means of paying the debts there, when one stood up and said, “Let every member of the society give a penny a week till all are paid.” Another answered, “But many of them are poor, and cannot afford to do it.” “Then,” said he, “put eleven of the poorest with me; and if they can give anything, well: I will call on them weekly; and if they can give nothing, I will give for them as well as for myself. And each of you call on eleven of your neighbours weekly; receive what they give, and make up what is wanting.” It was done. In a while, some of these informed me, they found such and such an one did not live as he ought. It struck me immediately, “This is the thing; the very thing we have wanted so long.” I called together all the Leaders of the classes, (so we used to term them and their companies,) and desired, that each would make a particular inquiry into the behaviour of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto God with reverence.- - 4. As soon as possible, the same method was used in London and all other places. Evil men were detected, and reproved. They were borne with for a season. If they forsook their sins, we received them gladly; if they obstinately per sisted therein, it was openly declared that they were not of us. The rest mourned and prayed for them, and yet rejoiced, that, as far as in us lay, the scandal was rolled away from the society. 5.

(2.) There is much scripture for it, even all those texts which enjoin the substance of those various duties whereof this is only an indifferent circumstance, to be determined by reason and experience. (3.) You seem not to have observed, that the Scripture, in most points, gives only general rules; and leaves the particular circumstances to be adjusted by the common sense of mankind. The Scripture, for instance, gives that general rule, “Let all things be done decently and in order.” But common sense is to determine, on particular occasions, what order and decency require. So, in another instance, the Scripture lays it down as a general, standing direction: “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” But it is common prudence which is to make the application of this, in a thousand particular cases. ll. “But these,” said another, “are all man’s inventions.” This is but the same objection in another form. And the same answer will suffice for any reasonable person. These are man’s inventions. And what then? That is, they are methods which men have found, by reason and common sense, for the more effectually applying several Scripture rules, couched in general terms, to particular occasions. 12. They spoke far more plausibly than these, who said, “The thing is well enough in itself. But the Leaders are insufficient for the work: They have neither gifts nor graces for such an employment.” I answer, (1.) Yet such Leaders as they are, it is plain God has blessed their labour. (2.) If any of these is remarkably wanting in gifts or grace, he is soon taken notice of and removed. (3.) If you know any such, tell it to me, not to others, and I will endeavour to exchange him for a better. (4.) It may be hoped they will all be better than they are, both by experience and observation, and by the advices given them by the Minister every Tuesday night, and the prayers (then in particular) offered up for them. III. 1. About this time, I was informed that several persons in Kingswood frequently met together at the school; and, when they could spare the time, spent the greater part of the night in prayer, and praise, and thanksgiving.

About this time, I was informed that several persons in Kingswood frequently met together at the school; and, when they could spare the time, spent the greater part of the night in prayer, and praise, and thanksgiving. Some advised me to put an end to this; but, upon weighing the thing thoroughly, and comparing it with the practice of the ancient Christians, I could see no cause to forbid it. Rather, I believed it might be made of more general use. So I sent them word, I designed to watch with them on the Friday nearest the full moon, that we might have light thither and back again. I gave public notice Wo :// * , of this the Sunday before, and, withal, that I intended to preach; desiring they, and they only, would meet me there, who could do it without prejudice to their business or families. On Friday abundance of people came. I began preaching between eight and nine; and we continued till a little beyond the noon of night, singing, praying, and praising God. 2. This we have continued to do once a month ever since, in Bristol, London, and Newcastle, as well as Kingswood; and exceeding great are the blessings we have found therein: It has generally been an extremely solemn season; when the word of God sunk deep into the heart, even of those who till then knew him not. If it be said, “This was only owing to the novelty of the thing, (the circumstance which still draws such multitudes together at those seasons,) or perhaps to the awful silence of the night:” I am not careful to answer in this matter. Be it so: However, the impression then made on many souls has never since been effaced. Now, allowing that God did make use either of the novelty or any other in different circumstance, in order to bring sinners to repentance, yet they are brought. And herein let us rejoice together. 3. Nay, may I not put the case farther yet? If I can pro bably conjecture, that, either by the novelty of this ancient custom, or by any other indifferent circumstance, it is in my power to “save a soul from death, and hide a multitude of sins,” am I clear before God if I do it not, if I do not snatch that brand out of the burning? IV. 1.

These, therefore, wanted some means of closer union; they wanted to pour out their hearts without reserve, particu larly with regard to the sin which did still easily beset them, and the temptations which were most apt to prevail over them. And they were the more desirous of this, when they observed it was the express advice of an inspired writer: “Confess your faults one to another, and pray one for another, that ye may be healed.” 3. In compliance with their desire, I divided them into smaller companies; putting the married or single men, and married or single women, together. The chief rules of these bands (that is, little companies; so that old English word signifies) run thus: “In order to ‘confess our faults one to another,’ and pray one for another that we may be healed, we intend, (1.) To meet once a week, at the least. (2.) To come punctually at the hour appointed. (3.) To begin with singing or prayer. (4.) To speak each of us in order, freely and plainly, the true state of our soul, with the faults we have committed in thought, word, or deed, and the temptations we have felt since our last meeting. (5.) To desire some person among us (thence called a Leader) to speak his own state first, and then to ask the rest, in order, as many and as searching questions as may be, concerning their state, sins, and temptations.” 4. That their design in meeting might be the more effec tually answered, I desired all the men-bands to meet me to gether every Wednesday evening, and the women on Sunday, that they might receive such particular instructions and ex hortations as, from time to time, might appear to be most need ful for them; that such prayers might be offered up to God, as their necessities should require; and praise returned to the Giver of every good gift, for whatever mercies they had received. 5.

The Nature, Design, and General Rules of the United Societies Source: The Works of John Wesley, Volume 8 (Zondervan) Year: 1743 Author: John Wesley --- 1. IN the latter end of the year 1739, eight or ten persons came to me in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that I would spend some time with them in prayer, and advise them how to flee from the wrath to come; which they saw continually hanging over their heads. That we might have more time for this great work, I appointed a day when they might all come toge ther, which from thenceforward they did every week, namely, on Thursday, in the evening. To these, and as many more as desired to join with them, (for their number increased daily,) I gave those advices, from time to time, which I judged most needful for them; and we always concluded our meeting with prayer suited to their several necessities. 2. This was the rise of the United Society, first in London, and then in other places. Such a society is no other than “a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation.” 3. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in every class; one of whom is styled the Leader. It is his business, (1.) To see each person in his class once a week at least, in order to inquire how their souls prosper; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor.

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.

We advise you, (1.) As often as possible to rise at four. (2.) From four to five in the morning, and from five to six in the evening, to meditate, pray, and read, partly the Scripture with the Notes, partly the closely practical parts of what we have published. (3.) From six in the morning till twelve, (allowing an hour for breakfast,) to read in order with much prayer, first, “The Christian Library,” and the other books which we have published in prose and verse, and then those which we recom mended in our Rules of Kingswood School. Q. 30. Should our Helpers follow trades? A. The question is not, whether they may occasionally work with their hands, as St. Paul did, but whether it be proper for them to keep shop or follow merchandise. After long consi deration, it was agreed by all our brethren, that no Preacher who will not relinquish his trade of buying and selling, (though it were only pills, drops, or balsams) shall be considered as a Travelling Preacher any longer. Q. 31. Why is it that the people under our care are no better? A. Other reasons may concur; but the chief is, because we are not more knowing and more holy. Q. 32. But why are we not more knowing? A. Because we are idle. We forget our very first rule, “Be diligent. Never be unemployed a moment. Never be tri flingly employed. Never while away time; neither spend any more time at any place than is strictly necessary.” I fear there is altogether a fault in this matter, and that few of us are clear. Which of you spends as many hours a day in God’s work as you did formerly in man’s work? We talk, --or read history, or what comes next to hand. We must, absolutely must, cure this evil, or betray the cause of God. But how? (1.) Read the most useful books, and that regularly and constantly. Steadily spend all the morning in this employ, or, at least, five hours in four-and-twenty. “But I read only the Bible.” Then you ought to teach others to read only the Bible, and, by parity of reason, to hear only the Bible: But if so, you need preach no more. Just so said George Bell. And what is the fruit? Why, now he neither reads the Bible, nor anything else.

Let him that is zealous for God and the souls of men begin now. (1.) Where there are ten children in a society, meet them at least an hour every week. (2.) Talk with them every time you see any at home. (3.) Pray in earnest for them. (4.) Diligently instruct and vehemently exhort all parents at their own houses. (5.) Preach expressly on education, particularly at Mid summer, when you speak of Kingswood. “But I have no gift for this.” Gift or no gift, you are to do it; else you are not called to be a Methodist Preacher. Do it as you can, till you can do it as you would. Pray earnestly for the gift, and use the means for it. Particularly, study the “Instructions” and “Lessons for Children.” Q. 34. Why are not we more holy? Why do not we live in eternity; walk with God all the day long? Why are we not all devoted to God; breathing the whole spirit of Missionaries? A. Chiefly because we are enthusiasts; looking for the end, without using the means. To touch only upon two or three instances: Who of you rises at four in summer; or even at five, when he does not preach? Do you recommend to all our societies the five o’clock hour for private prayer? Do you observe it, or any other fixed time? Do not you find by experience, that any time is no time? Do you know the obligation and the benefit of fasting P How often do you practise it? The neglect of this alone is sufficient to account for our feebleness and faintness of spirit. We are continu ally grieving the Holy Spirit of God by the habitual neglect of a plain duty Let us amend from this hour. Q. 35. But how can I fast, since it hurts my health? A. There are several degrees of fasting which cannot hurt your health. I will instance in one: Let you and I every Friday (beginning on the next) avow this duty throughout the nation, by touching no tea, coffee, or chocolate in the morning but (if we want it) half a pint of milk or water-gruel. Letus dine on potatoes, and (if we need it) eat three or four ounces of flesh in the evening. At other times let us eat no flesh-suppers: These exceedingly tend to breed nervous disorders.

At other times let us eat no flesh-suppers: These exceedingly tend to breed nervous disorders. Q. 36. What is the best general method of preaching? A. (1.) To invite. (2.) To convince. (3.) To offer Christ. (4.) To build up; and to do this in some measure in every Sermon. ..Q. 37. Are there any smaller advices relative to preaching, which might be of use to us? A. Perhaps these: (1.) Be sure never to disappoint a con gregation, unless in case of life or death. (2.) Begin and end precisely at the time appointed. (3.) Let your whole deportment before the congregation. be serious, weighty, and solemn. (4.) Always suit your subject to your audience. (5.) Choose the plainest texts you can. (6.) Take care not to ramble; but keep to your text, and make out what you take in hand. (7.) Be sparing in allegorizing or spiritualizing. (8.) Take care of anything awkward or affected, either in your gesture, phrase, or pronunciation. (9.) Sing no hymns of your own composing. (10.) Print nothing without my approbation. (11.) Do not usually pray above eight or ten minutes (at most) without intermission. (12.) Frequently read and enlarge upon a portion of the Notes. And let young Preachers often exhort, without taking a text.- (13.) In repeating the Lord's Prayer, remember to say “hal lowed,” not hollowed ; “trespass against us ; ” “amen.” (14) Repeat this prayer aloud after the Minister, as often as he repeats it. (15.) Repeat after him aloud every confession, and both the doxologies in the Communion-Service. (16.) Always kneel during public prayer. (17.) Everywhere avail yourself of the great festivals, by preaching on the occasion, and singing the hymns, which you should take care to have in readiness. (18.) Avoid quaint words, however in fashion, as object, originate, very, high, &c. (19.) Avoid the fashionable impropriety of leaving out the w in many words, as honor, vigor, &c. This is mere childish affectation. (20.) Beware of clownishness, either in speech or dress. Wear no slouched hat. (21.) Be merciful to your beast. Not only ride moderately, but see with your own eyes that your horse be rubbed, fed, and bedded. Q. 38. Have not some of us been led off from practical preaching by what was called preaching Christ? A. Indeed we have.

Are we not unawares, by little and little, sliding into a separation from the Church? O use every means to prevent this! (1) Exhort all our people to keep close to the Church and sacrament. (2.) Warn them all against niceness in hearing,-a prevailing evil. (3.) Warn them also against despising the Prayers of the Church. (4.) Against calling our society, “the Church.” (5.) Against calling our Preachers, “Ministers;” our Houses, “Meeting-houses:” Call them plain preaching-houses, or chapels. (6.) Do not license them as Dis senters. The proper paper to be sent in at the Assizes, Sessions, or Bishop’s Court is this: “A. B. has set apart his house in C. for public worship, of which he desires a certificate.” N.B. The Justice does not license the house, but the Act of Parliament. (7.) Do not license yourself till you are constrained; and then, not as a Dissenter, but a Methodist. It is time enough when you are prosecuted to take the oaths. And by so doing you are licensed. Q. 45. But are we not Dissenters? A. No: Although we call sinners to repentance in all places of God’s dominion; and although we frequently use extempo rary prayer, and unite together in a religious society; yet we are not Dissenters in the only sense which our law acknow ledges, namely, those who renounce the service of the Church. We do not, we dare not, separate from it. We are not Seceders, nor do we bear any resemblance to them. We set out upon quite opposite principles. The Seceders laid the very founda tion of their work in judging and condemning others: We laid thefoundation of our workin judging and condemning ourselves. They begin everywhere with showing their hearers how fallen the Church and Ministers are: We begin everywhere with showing our hearers how fallen they are themselves. What they do in America, or what their Minutes say on this sub ject, is nothing to us. We will keep in the good old way. And let us never make light of going to church, either by word or deed. Remember Mr. Hook, a very eminent and a zealous Papist.

Hook, a very eminent and a zealous Papist. When I asked him, “Sir, what do you do for public worship here, where you have no Romish service?” he answered, “Sir, I am so fully convinced it is the duty of every man to worship God in public, that I go to church every Sunday. If I cannot have such worship as I would, I will have such worship as I can.” But some may say, “Our own service is public worship.” Yes; but not such as supersedes the Church Service; it pre supposes public prayer, like the sermons at the University. If it were designed to be instead of the Church Service, it would be essentially defective; for it seldom has the four grand parts of public prayer, deprecation, petition, interces sion, and thanksgiving. If the people put ours in the room of the Church Service, we hurt them that stay with us, and ruin them that leave us; for then they will go nowhere, but lounge the Sabbath away without any public worship at all. Q. 46. Nay, but is it not our duty to separate from the Church, considering the wickedness both of the Clergy and the people? A. We conceive not ; (1.) Because both the Priests and the people were full as wicked in the Jewish Church; and yet it was not the duty of the holy Israelites to separate from them. (2.) Neither did our Lord command his disciples to separate from them; he rather commanded the contrary. (3.) Hence it is clear that could not be the meaning of St. Paul’s words: “Come out from among them, and be ye separate.” Q. 47. But what reasons are there why we should not separate from the Church? A. Among others, those which were printed above twenty years ago, entitled, “Reasons against a Separation from the Church of England.” We allow two exceptions: (1) If the parish Minister be a notoriously wicked man. (2.) If he preach Socinianism, Arianism, or any other essentially false doctrine. Q. 48. Do we sufficiently watch over our Helpers?- A. We might consider those that are with us as our pupils; into whose behaviour and studies we should inquire every day. Should we not frequently ask each, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise?

At what hour do you rise? Do you punctually observe the morning and evening hour of retirement? Do you spend the day in the manner which we advise? Do you converse seriously, usefully, and closely? To be more par ticular: Do you use all the means of grace yourself, and enforce the use of them on all other persons? They are either Instituted or Prudential:-- I. The INSTITUTED are, (1.) Prayer; private, family, public; consisting of depreca tion, petition, intercession, and thanksgiving. Do you use each of these? Do you use private prayer every morning and even ing? if you can, at five in the evening; and the hour before or after morning preaching? Do you forecast daily, wherever you are, how to secure these hours? Do you avow it every where? Do you ask everywhere, “Have you family prayer?” Do you retire at five o’clock? (2.) Searching the Scriptures by, (i.) Reading: Constantly, some part of every day; regu larly, all the Bible in order; carefully, with the Notes; seriously, with prayer before and after; fruitfully, imme diately practising what you learn there? (ii) Meditating: At set times? by any rule? (iii.) Hearing: Every morning? carefully; with prayer before, at, after; immediately putting in practice? Have you a New Testament always about you? (3.) The Lord’s supper: Do you use this at every oppor tunity? with solemn prayer before; with earnest and delibe rate self-devotion ? (4.) Fasting: How do you fast every Friday? (5.) Christian conference: Are you convinced how import ant and how difficult it is to “order your conversation right?” Is it “always in grace?seasoned with salt 7 meet to minister grace to the hearers?” Do not you converse too long at a time? Is not an hour commonly enough? Would it not be well always to have a determinate end in view; and to pray before and after it? II. PRUDENTIAL MEANs we may use either as common Christians, as Methodists, as Preachers, or as Assistants. (1.) As common Christians. What particular rules have you in order to grow in grace? What arts of holy living? (2.) As Methodists. Do you never miss your class, or Band P (3.) As Preachers. Do you meet every society; also the Leaders and Bands, if any? (4.) As Assistants. Have you throughly considered your office; and do you make a conscience of executing every part Of it?

Have you throughly considered your office; and do you make a conscience of executing every part Of it? These means may be used without fruit: But there are some means which cannot; namely, watching, denying our selves, taking up our cross, exercise of the presence of God. (1.) Do you steadily watch against the world, the devil, yourselves, your besetting sin? (2.) Do you deny yourself every useless pleasure of sense, ~. > ". imagination, honour? Are you temperate in all things” instance in food: Do you use only that kind and that degree which is best both for your body and soul? Do you see the uecessity of this? (3.) Do you eat no flesh suppers? no late suppers? (4.) Do you eat no more at each meal than is necessary? Are you not heavy or drowsy after dinner? (5.) Do you use only that kind and that degree of drink which is best both for your body and soul? (6.) Do you drink water? Why not? Did you ever? Why did you leave it off? If not for health, when will you begin again? to-day? (7.) How often do you drink wine or ale? every day? Do you want it? (8.) Wherein do you “take up your cross daily P” Do you cheerfully bear your cross (whatever is grievous to nature) as a gift of God, and labour to profit thereby ? (9.) Do you endeavour to set God always before you; to see his eye continually fixed upon you? Never can you use these means but a blessing will ensue. And the more you use them, the more will you grow in grace. Q. 49. What can be done, in order to a closer union of our Helpers with each other. A. (1.) Let them be deeply convinced of the want there is of it at present, and the absolute necessity of it. (2.) Let them pray for a desire of union. (3.) Let them speak freely to each other. (4.) When they meet, let them never part without prayer. (5.) Let them beware how they despise each other's gifts. (6.) Let them never speak slightingly of each other in any sind. (7.) Let them defend one another's characters in every thing, so far as consists with truth: And, (8.) Let them labour in honour each to prefer the other before himself. Q. 50.

(N.B. A Preacher who marries while on trial, is thereby set aside.) We may then receive him as a probationer, by giving him the “Minutes of the Conference,” inscribed thus: “You think it your duty to call sinners to repentance. Make full proof hereof, and we shall rejoice to receive you as a fellow-labourer.” Let him then read and carefully weigh what is contained therein, that if he has any doubt it may be removed. Observe: Taking on trial is entirely different from admitting a Preacher. One on trial may be either admitted or rejected, without doing him any wrong; otherwise it would be no trial at all. Let every Assistant explain this to them that are on trial When he has been on trial four years, if recommended by the Assistant, he may be received into full connexion, by giving him. the “Minutes,” inscribed thus: “As long as you freely consent to, and earnestly endeavour to walk by, these Rules, we shall rejoice to acknowledge you as a fellow-labourer.” Meantime, let none exhort in any of our societies, without a note of per mission from the Assistant. Let every Exhorter take care to have this renewed yearly; and let every Assistant insist upon it. Q. 52. What is the method wherein we usually procced in our Conferences P A. We inquire, (1.) What Preachers are admitted? Who remain on trial? Who are admitted on trial P Who desist from travelling P (2.) Are there any objections to any of the Preachers? who are named one by one. (3.) How are the Preachers stationed this year? (4.) What numbers are in the society? (5.) What is the Kingswood collection? (6.) What boys are received this year? (7.) What girls are assisted? (8.) What is contributed for the contingent expenses? (9.) How was this expended ? (10.) What is contributed toward the fund for super annuated and supernumerary Preachers? (11.) What demands are there upon it? (12.) How many Preachers' wives are to be provided for? By what societies? (13.) Where and when may our next Conference begin? Q. 53. How can we provide for superannuated and super numerary Preachers? A. Those who can preach four or five times a week are supernumerary Preachers. As for those who cannot, (1.) Let every Travelling Preacher contribute half-a-guinea yearly at the Conference.

You openly and continually declare you have not, nor ever had, such a design. And whereas the con gregations to which those separatists belonged have generally spared no pains to prevent that separation; those to which you belong spare no pains (not to prevent, but) to occasion this separation, to drive you from them, to force you on that divi sion to which you declare you have the strongest aversion. Considering these peculiar circumstances wherein you stand, you will see the propriety of a Second advice I would recom mend to you: “Do not imagine you can avoid giving offence.” Your very name renders this impossible. Perhaps not one in a hundred of those who use the term Methodist have any ideas of what it means. To ninety-nine of them it is still heathen Sreek. Only they think it means something very bad,--either a Papist, a heretic, an underminer of the Church, or some unheard-of monster; and, in all probability, the farther it goes, it must gather up more and more evil. It is vain, therefore, for any that is called a Methodist ever to think of not giving offence. And as much offence as you give by your name, you will give still more by your principles. You will give offence to the bigots for opinions, modes of worship, and ordinances, by laying no more stress upon them; to the bigots against them, by laying so much; to men of form, by insisting so frequently and strongly on the inward power of religion; to moral men, (so called,) by declaring the absolute necessity of faith, in order to acceptance with God. To men of reason you will give offence, by talking of inspiration and receiving the Holy Ghost; to drunkards, Sabbath-breakers, common swearers, and other open sinners, by refraining from their company, as well as by that disapprobation of their behaviour which you will often be obliged to express.

But neither then, nor at any other time, did I know, or think, or say, they were desperately wicked people: I think and say just the reverse; viz., that though I soon ‘found among them a few things which I could not ap prove, yet I believe they are, in the main, some of the best Chris tians in the world. After this, are you the person who com plains of me for imperfect and partial quotations?” (Page 10.) I added, “You surprise me yet more in going on thus: In God’s name, Sir, is the contempt of almost the whole of our duty, of every Christian ordinance, to be so very gently touched ?’ Sir, this is not the case. This charge no more belongs to the Moravians than that of murder.” (Page 11.) You reply, “Mr. Sp and Mr. Molther are accused by name. If falsely, I am sorry both for them and you.” Accused ? True. But of what? of the contempt of every Christian ordinance, of almost the whole of our duty? By no means. The plain case is, I accuse them of one thing, viz., teaching that an unbeliever should abstain from the ordinances. You accuse them of another,-contemning every Christian ordinance, and almost the whole of our duty. And this you would father upon me. I desire to be excused. 10. As to what I said in my letter to the Moravian Church, “You can hinder this if you will; therefore, if you do not prevent their speaking thus, you do, in effect, speak thus yourselves,”--it may be observed, (1.) That this letter is dated August 8, 1741. (2.) That from that time the Mora vian Church did in great measure prevent any of their members speaking thus. You proceed: “You distinguish between the English breth ren and the Moravians. These English brethren, I presume, were your followers. Afterwards you represent them as per verted by the Moravians: ‘Before they had spoke these wicked things, you say, ‘they had joined these men, and acted under their direction. If they did not learn them from these new teachers, from whom did they learn them? Not, sure, from yourself, or any other Methodists. You cannot, therefore, bring off the Moravians without condemning your own people. Here, therefore, you have certainly overshot your self.” (Page 85.) Perhaps not.

Here, therefore, you have certainly overshot your self.” (Page 85.) Perhaps not. “These English brethren were, I presume, your followers.” No; this is your first mistake. I was but a single, private member of that society. “After wards you represent them as perverted by the Moravians.” I do; but not yet connected with them. “Before they spoke these wicked things, they had joined these men, and acted under their direction.” This is another mistake. They did not join these men, nor act by their direction, till long after. “If they did not learn them from these new teachers, from whom did they learn them? You cannot bring off the Moravians with out condemning your own people.” They learned them from Mr. Molther chiefly; whom I am not at all concerned to bring off. Now let all men judge which of us two has overshot himself. 11. “In answer to my objections against the inconsistent accounts you have given of the Moravians, you say, ‘They are, I believe, the most self-inconsistent people under the sun. Would not one imagine that you here speak of the same persons, or of the whole body of them in general?” I do, thus far: I ascribe the good to the body of them in general; the evil to part only of that body, to some of those same persons. “Your method of getting over the contradictions I had charged upon you is much the same, -to distinguish either between the Moravians and the English brethren, though these had been their disciples,”--this has been abundantly answered,--“ or between some of the Moravians and others.” (Page 86.) I think a very good method; for propositions are not contradictory unless they both speak of the same persons. However, since youpersist toaffirm that I am guilty of the con tradictions you charged upon me, (page 87.) I think there can not be a sufficient reply without reciting the several instances. 12. First. “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.

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.

Simpson were induced to leave it by reasons of quite another kind. You add, “We cannot wonder that some Methodists have withdrawn from her, while they have been used to hear doc trines which they must have been sensible have no place in her Articles and Service.” So far from it, that all I know of them are deeply sensible, the “doctrines they have been used to hear” daily, are no other than the genuine doctrines of the Church, as expressed both in her Articles and Service. 2. But our present question turns not on doctrine but dis cipline. “My first business,” you say, “is to consider some very lax notions of Church communion which I find in your last Journal. Vol.I. p.262, you say, “Our Twentieth Article defines a true Church, a congregation of faithful people, wherein the true word of God is preached, and the sacraments duly admi nistered.” (Page 3.) The use I would willingly make of this definition, (which, observe, is not mine, be it good or bad,) is to stop the boasting of ungodly men, by cutting off their pre tence to call themselves of the Church. But you think they may call themselves so still. Then let them. I will not con tend about it. But you cannot infer from hence, that my notions of Church communion are either lax or otherwise. The definition which I occasionally cite shows nothing of my sentiments on that head. And for anything which occurs in this page, they may be strict or loose, right or wrong. You add, “It will be requisite, in order to approve yourself a Minister of our Church, that you follow her rules and orders; that you constantly conform to the method of worship she has prescribed, and study to promote her peace.” (Page 5.) All this is good and fit to be done. But it properly belongs to the following question: “What led you into such very loose notions of Church com munion, I imagine, might be, your being conscious to yourself, that, according to the strict, just, account of the Church of England, you could not, with any grace, maintain your pre tensions to belong still to her.” Sir, I have never told you yet what my notions of Church communion are. They may be wrong, or they may be right, for all you know.

They may be wrong, or they may be right, for all you know. Therefore, when you are first supposing that I have told you my notions, and them assigning the reasons of them, what can be said, but that you imagine the whole matter? 3. How far I have acted agreeably to the rules and orders of our Church, is a farther question. You think I have acted contrary thereto, First, by using extemporary prayer in public. “The Church,” you say, “has strongly declared her mind on this point, by appointing her excellent Liturgy, which you have solemnly promised to use, and no other.” I know not when or where. “And whoever does not worship God in the manner she prescribes must be supposed to slight and contemn her offices and rules; and therefore can be no more worthy to be called her Minister.” (Ibid. p. 7.) I do not “slight or contemn the offices” of the Church: I esteem them very highly. And yet I do not, at all times, wor ship God, even in public, in the very terms of those offices. Nor yet do I knowingly “slight or contemn her rules:” For it is not clear to my apprehension, that she has any rule which forbids using extemporary prayer, suppose between the Morning and Evening Service. And if I am “not worthy to be called her Minister,” (which I dare by no means affirm myself to be,) yet her Minister I am, and must always be, unless I should be judicially deposed from my ministry. Your Second argument is this: “If you suppose the Scrip ture enjoins you to use extemporary prayer, then you must suppose our Liturgy to be inconsistent with Scripture; and, consequently, unlawful to be used.” That does not follow ; unless I supposed the Scripture to enjoin, to use extemporary prayer and no other. Then it would follow, that a form of prayer was inconsistent with Scripture. But this I never did suppose. Your Third argument is to this effect: “You act contrary to the rule of the Church. Allow she is in the wrong; yet, while you break her rule, how do you act as her Minister?” It ought to be expressed, “How are you her Minister?” for the conclusion to be proved is, that I am not her Minister.

Allow she is in the wrong; yet, while you break her rule, how do you act as her Minister?” It ought to be expressed, “How are you her Minister?” for the conclusion to be proved is, that I am not her Minister. I answer, (1.) I am not convinced, as I observed before, that I do hereby break her rule. (2.) If I did, yet should I not cease to be her Minister, unless I were formally deprived. (3.) I now actually do continue in her communion, and hope that I always shall. 4. You object farther, that I “disobey the governors of the Church.” I answer, I both do, and will, obey them in all things, where I do not apprehend there is some particular law of God to the contrary. “Here,” you say, “you confess that in some things you do not, and cannot obey your governors.” (Page 8.) Did I confess this? Then I spoke rashly and foolishly; for I granted more than I can make good. I do certainly apprehend that the law of God requires me, both to preach, and, some times, to pray extempore. Yet I do not know that I disobey the governors of the Church herein: For I do not know that they have forbidden me to do either. But your “behaviour and method of teaching is irregular. Have you any warrant from Scripture for preaching” up and down thus? I think I have; I think God hath called me to this work “by the laying on of the hands of the Presbytery,” which directs me how to obey that general command, “While we have time, let us do good unto all men.” “But we ought to do this agreeably to our respective situa tions, and not break in upon each other's provinces. Every private man may take upon himself the office of a Magistrate FARTHER EXPLAINED. 439an and quote this text as justly as you have done.” (Page 9.) No; the private man is not called to the office of a Magistrate; but I am to the office of a Preacher. “You was, indeed, authorized to preach the gospel; but it was in the congregation to which you should be lawfully appointed.

Whoever is a Minister at all is a Minister of some particular Church. Neither can he cease to be a Minister of that Church, till he is cast out of it by a judicial sentence. Till, therefore, I am so cast out, (which I trust will never be,) I must style myself a Minister of the Church of England. 6. Your next objection is, “You not only erect Bands, which, after the Moravians, you call the United Society, but also give out tickets to those that continue therein.” These Bands, you think, “have had very bad consequences, as was to be expected, when weak people are made leaders of their brethren, and are set upon expounding Scripture.” (Ibid.) You are in some mistakes here. For, (1.) The Bands are not called the United Society.(2.) The United Society was originally so called, not after the Moravians, but because it consisted of several smaller societies united together. (3.) Neither the Bands nor the leaders of them, as such, are “set upon expounding Scripture.” (4.) The good consequences of their meeting together in Bands, I know; but the very bad consequences, I know not. When any members of these, or of the United Society, are proved to live in known sin, we then mark and avoid them; we separate ourselves from every one that walks disorderly. Some times, if the case be judged infectious, (though rarely,) this is openly declared. And this you style “excommunication;” and say, “Does not every one see a separate ecclesiastical society or communion?” (Page 13.) No. This society does not sepa rate from the communion of the rest of the Church of England. They continue steadfastly with them, both “in the apostolical doctrine, and in the breaking of bread, and in prayers.” (Which neither Mr. St-- nor Mr. Simpson does, nor the gentleman who writes to you in favour of the Moravians, who also writes pressingly to me to separate myself from the Church.) A society “over which you had appointed yourself a governor.” No: so far as I governed them, it was at their own entreaty. “And took upon you all the spiritual authority which the very highest Church Governor could claim.” What! at Kings wood, in February, 1740-1? Not so. I took upon me no other authority (then and there at least) than any Steward of a society exerts by the consent of the other members.

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

15.) I do say so still. I cannot have a greater regard to any human rules, than to follow them in all things, unless where I apprehend there is a divine rule to the contrary. I dare not renounce communion with the Church of England. As a Minister, I teach her doctrines; I use her offices; I conform to her Rubrics; I suffer reproach for my attachment to her. As a private member, I hold her doctrines; I join in her offices, in prayer, in hearing, in communicating. I expect every reasonable man, touching these facts, to believe hisown eyes and ears. But if these facts are so, how dare any man of common sense charge me with renouncing the Church of England? 9. Use ever so many exaggerations, still the whole of this matter is, (1.) I often use extemporary prayer. (2.) Wherever I can, I preach the gospel. (3.) Those who desire to live the gospel, I advise how to watch over each other, and to put from them such as walk disorderly. Now, whether these things are, on other considerations, right or wrong, this single point I must still insist on : “All this does not prove, either that I am no member, or that I am no Minister, of the Church of England. Nay, nothing can prove, I am no member of the Church, till I either am excommunicated, or renounce her communion, and no longer join in her doctrine, and in the breaking of bread, and in prayer. Nor can anything prove, I am no Minister of the Church, till I either am deposed from my ministry, or voluntarily renounce her, and wholly cease to teach her doctrines, use her offices, and obey her Rubrics for conscience sake. However, I grant, that whatsoever is “urged on this head deserves my most serious consideration.” And whensoever I am convinced, that by taking any methods, more or less dif ferent from those I now take, I may better “consult the honour of religion, and be able to do more good in the world,” by the grace of God I shall not persist in these one hour, but instantly choose the more excellent way. IV. 1.

pp. 163, 165,) it is particularly mentioned, that “I was troubled;” and that, by the seasonable application of those scriptures, that trouble was entirely removed. The same bless ing I received (so I must term it still) from the words set down in page 231; and in a yet higher degree, from that exceeding apposite scripture mentioned in Vol. I. page 307. I observe, (3.) That at the times to which your other cita tions refer, I was utterly uncertain how to act in points of great importance, and such as required a speedy determination; and that, by this means, my uncertainty was removed, and I went on my way rejoicing. (Vol. I. pp. 163, 165, 264.) My own experience, therefore, which you think should dis courage me for the future from anything of this kind, does, on the contrary, greatly encourage me herein; since I have found much benefit, and no inconvenience; unless, perhaps, this be one, that you “cannot acquit me of enthusiasm;” add, if you please, and presumption. But you ask, “Has God ever commanded us to do thus?” I believe he has neither commanded nor forbidden it in Scripture. But then remember, “that Scripture” (to use the words which you cite from “our learned and judicious Hooker”) “is not the only rule of all things, which, in this life, may be done by men.” All I affirm concerning this is, that it may be done; and that I have, in fact, received assistance and direction thereby. 4. I give the same answer to your assertion, that we are not ordered in Scripture to decide any points in question by lots. (Remarks, p. 123.) You allow, indeed, there are instances of this in Scripture; but affirm, “These were miraculous; nor can we, without presumption,” (a species of enthusiasm,) “apply this method.” I want proof of this: Bring one plain text of Scrip ture, and I am satisfied. “This, I apprehend, you learned from the Moravians.” I did; though, it is true, Mr. White field thought I went too far therein. “Instances of the same occur in your Journals. I will mention only one. It being debated, when you should go to Bristol, you say, ‘We at length all agreed to decide it by lot. And by this it was determined I should go.” (Vol. I. p.

“As to the cure of these fits, I observed,” (so you, p. 139, proceed,) “that you had frequently represented them as miraculous, as the instantaneous consequences of your prayers.” My former answer to this was, “I have set down the facts just as they were, passing no judgment upon them myself, and leaving every man else to judge as he pleases.” 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 abun dance 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 super natural 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, p. 72.) “You ask, ‘Why then is this cited as an instance of my enthusiasm 7” (Page 412.) You sure cannot think, that false pretences 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.” (Remarks, p. 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 extra ordinary blessing attended your prayers.

“But you seem to desire to have it believed, that an extra ordinary blessing attended your prayers. Whereas, if the cir cumstances 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 favourable 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 our 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 two last instances of my enthusiasm which you bring, (Remarks, pp. 72, 73.) 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.” (Answer, p. 412.) 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 thirty-third 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.” (Vol. I. p. 304.) “Friday, May 8. I found myself much out of order: How ever, 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.

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.

8. You go on: “How could you so long and so intimately converse with--such desperately wicked people as the Moravi ans, according to your own account, were known by you to be?” O Sir, what another assertion is this! “The Moravians, accord ing to your own account, were known by you to be desperately wicked people, while you intimately conversed with them l” Utterly false and injurious. I never gave any such account. I conversed intimately with them, both at Savannah and Hern huth. But neither then, nor at any other time, did I know, or think, or say, they were “desperately wicked people.” I think and say, nay, you blame me for saying, just the reverse, viz., that though I soon “found among them a few things which I could not approve;” yet I believe they are “in the main some of the best Christians in the world.” You surprise me yet more in going on thus: “In God’s name, Sir, is the contempt of almost the whole of our duty, of every Christian ordinance, to be so very gently touched?” Sir, this is not the case. This charge no more belongs to the Mora vians, than that of murder. Some of our countrymen spoke very wicked things. The Moravians did not sufficiently dis avow them. These are the premises. By what art can you extort so dreadful a conclusion from them? “Can detestation, in such a case, be too strongly expressed?” Indeed it can; even were the case as you suppose. “Either they are some of the vilest wretches in the world, or you are the falsest accuser in the world.” Neither one nor the other: Though I prove what I allege, yet they may be, in the main, good men. “Charity has scarce an allowance to make for them, as you have described them.” I have described them as of a mixed character, with much evil among them, but more good. Is it not a strange kind of charity, which cannot find an allowance to make in such a case? “If you have described - them truly, they ought to be discouraged by all means that can be imagined.” By all means ! I hope not by fire and faggot; though the house of mercy imagines these to be, of all means, most effectual. 9.

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

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 salva tion.” 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. “Here we have,” say you, “the true spirit and very essence of enthusiasm, which sets men above carnal reason ing, and all conviction of plain Scripture.” (Page 49.) It may, or may not; that is nothing to me. I am not above either reason or Scripture. To either of these I am ready to submit. But I cannot receive scurrilous invective, instead of Scripture; nor pay the same regard to low buffoonery, as to clear and cogent reasons. 23. With your two following pages I have nothing to do. But in the fifty-second I read as follows: “‘A Methodist,’ says Mr. Wesley, ‘went to receive the sacrament; when God was pleased to let him see a crucified Saviour.” Very well; and what is this brought to prove? Why, (1.) That I am an enthusiast: (2.) That I “encourage the notion of the real, corporal presence, in the sacrifice of the mass.” How so? Why, “this is as good an argument for transubstantiation as several produced by Bellarmine.” (Page 57.) Very likely it may; and as good as several produced by you for the enthusiasm of the Methodists. 24. In that “seraphic rhapsody of divine love,” as you term it, which you condemn in the lump, as rant and mad Aness, there are several scriptural expressions, both from the Old and New Testament.

By this means even a Comparer of Methodists and Papists may blaspheme the great work of God, not only without blame, but with applause; at least from readers of his own stamp. But it is high time, Sir, you should leave your skulking-place. Come out, and let us look each other in the face. I have little leisure, and less inclina tion, for controversy. Yet I promise, if you will set your name to your Third Part, I will answer all that shall concern me, in that, as well as the preceding. Till then I remain, Sir, Your friend and well-wisher, February 1, 1749-50. WHEN you come to relate those “horrid and shocking things,” there may be a danger you are not aware of Even you yourself may fall (as little as you intend or suspect it) into seriousness. And I am afraid, if once you put off your fool’s coat, if you stand naked before cool and sober reason, you yourself may appear as inconsiderable a creature, to use

My horse was exceeding lame; and my head ached much. I thought, Can not God heal man or beast by means or without 7 Immedi ately my weariness and headache ceased, and my horse’s lame ness in the same instant.” (Page 136.) It was so; and I believe thousands of serious Christians have found as plain answers to prayer as this. 3. William Kirkman’s case proves only, that God does what pleases him; not that I make myself either “a great saint or a great Physician.” (Page 137.) 4. “R.A. was freed at once, without any human means, from a distemper naturally incurable.” (Page 138.) He was; but it was before I knew him. So, what is that to me? 5. “I found Mr. Lunell in a violent fever. He revived the moment he saw me, and began to recover from that time. Perhaps for this also was I sent.” (Ibid.) I mean, Perhaps this was one end for which the providence of God brought me thither at that time. 6. “In the evening, I called upon Ann Calcut. She had been speechless for some time. But almost as soon as we began to pray, God restored her speech. And from that hour the fever left her.” 7. “I visited several ill of the spotted fever, which had been extremely mortal. But God had said, * Hitherto shalt thou come.’ I believe there was not one with whom we were, but he recovered.” (Page 139.) 8. “Mr. Meyrick had been speechless and senseless for some time. A few of us joined in prayer. Before we had done, his sense and his speech returned. Others may account for this by natural causes. I believe this is the power of God.” (Ibid.) But what does all this prove? Not that I claim any gift above other men; but only that I believe God now hears and answers prayer, even beyond the ordinary course of nature: Otherwise, the Clerk was in the right, who, in order to prevent the fana ticism of his Rector, told him, “Sir, you should not pray for fair weather yet; for the moon does not change till Saturday.” While the two accounts (pp.

Not that I claim any gift above other men; but only that I believe God now hears and answers prayer, even beyond the ordinary course of nature: Otherwise, the Clerk was in the right, who, in order to prevent the fana ticism of his Rector, told him, “Sir, you should not pray for fair weather yet; for the moon does not change till Saturday.” While the two accounts (pp. 143, 146) which are next recited lay before me, a venerable old Clergyman calling upon me, I asked him, “Sir, would you advise me to publish these strange relations, or not?” He answered, “Are you sure of the facts?” I replied, “As sure as that I am alive.” “Then,” said he, “publish them in God’s name, and be not careful about the event.” The short of the case is this: Two young women were tor mented of the devil in an uncommon manner. Several serious persons desired my brother and me to pray with them. We, with many others, did; and they were delivered. But where, meantime, were the “exorcisms in form, according to the Roman fashion ?” I never used them : I never saw them: I know nothing about them. “Such were the blessings which Mr. W. distributed among his friends. For his enemies he had in store the judgments of Heaven.” (Page 144.) Did I then ever distribute, or profess to distribute, these? Do I claim any such power? This is the present question. Let us calmly consider the eight quotations brought to prove it. 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 R., 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 T-n, 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. W n was dreadful indeed, and too notorious to be denied.” (Ibid.) 5.

W. had repelled Sophy out of revenge, because he had made proposals of marriage to her, which she * The one thing needful.--EDIT. rejected. Tuesday, 16. Mrs. W. made affidavit of it. Thurs day, September 1. A Grand Jury, prepared by Mr. Causton, found, that ‘John Wesley had broken the laws of the realm, by speaking and writing to Mrs. W. against her husband’s con sent, and by repelling her from the communion.’ “Friday, 2, was the third court-day at which I appeared, since my being required so to do by Mr. Parker. I moved for an immediate hearing, but was put off till the next court-day. On the next court-day I appeared again, as also at the two courts following; but could not be heard. Thursday, Novem ber 3, I appeared in court again; and yet again on Tuesday, November 22, on which day Mr. C. desired to speak with me, and read me an affidavit, in which it was affirmed, that I ‘ abused Mr. C. in his own house, calling him liar, villain, and so on.’ It was likewise repeated, that I had been repri manded at the last court, by Mr. C., as an enemy to, and hin derer of, the public peace. “My friends agreed with me, that the time we looked for was now come. And the next morning, calling on Mr. C., I told him, I designed to set out for England immediately. “Friday, December 2. I proposed to set out for Carolina about noon. But about ten, the Magistrates sent for me, and told me, I must not go out of the province; for I had not answered the allegations laid against me. I replied, ‘I have appeared at six or seven courts, in order to answer them. But I was not suffered so to do. After a few more words, I said, ‘You use me very ill. And so you do the Trustees. You know your business, and I know mine.’ “In the afternoon, they published an order, forbidding any to assist me in going out of the province. But I knew I had no more business there. So as soon as Evening Prayer was over, the tide then serving, I took boat at the Bluff, for Carolina.” This is the plain account of the matter. I need only add a remark or two on the pleasantry of my censurer.

“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, diverskinds 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 Testa ment types and prophecies. “Faith” may mean an extraordi mary trust in God, under the most difficult and dangerous cir cumstances; “the gifts of healing,” a miraculous power of curing diseases; “the discerning of spirits,” a supernatural dis cernment, 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 Com forter” should “abide with us for ever,” is eminently fulfilled. For though his ordinary influence occasionally assists the faith ful 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.) But does this agree with the following words?--“Nature is not able to keep a mean: But grace is able; for ‘the Spirit helpeth our infirmities. We must apply to the Guide of truth, to prevent our being ‘carried about with divers and strange doctrines.’” (Page 340.) Is he not, then, everywhere, to illu minate the understanding, as well as to rectify the will? And indeed, do we not need the one as continually as the other? “But how did he inspire the Scripture? He so directed the writers, that no considerable error should fall from them.” (Page 45.) Nay, will not the allowing there is any error in Scripture, shake the authority of the whole? Again: What is the difference between the immediate and the virtual influence of the Holy Spirit? I know, Milton speaks of “virtual or immediate touch.” But most incline to think, virtual touch is no touch at all.

But here I am under a great disadvantage, having few of my papers by me. Excuse me therefore if I do not give so full an account now, as I may possibly do hereafter; if I only give you for the present the extracts of some papers which were lately put into my hands. 1. “THoMAs Jones, of Cork, merchant, deposes, “That on May 3, 1749, Nicholas Butler, ballad-singer, came before the house of this deponent, and assembled a large mob : That this deponent went to Daniel Crone, Esq., then Mayor of Cork, and desired that he would put a stop to those riots; asking, at the same time, whether he gave the said Butler leave to go about in this manner: That Mr. Mayor said, he neither gave him leave, neither did he hinder him : That in the evening Butler gathered a larger mob than before, and went to the house where the people called Methodists were assembled to hear the word of God, and, as they came out, threw dirt and hurt several of them. “That on May 4, this deponent, with some others, went to the Mayor and told what had been done, adding, “If your Wor ship pleases only to speak three words to Butler, it will all be over:” That the Mayor gave his word and honour there should be no more of it, he would put an entire stop to it: That, not withstanding, a larger mob than ever came to the house the same evening: That they threw much dirt and many stones at the people, both while they were in the house, and when they came out: That the mob then fell upon them, both on men and women, with clubs, hangers, and swords; so that many of them were much wounded, and lost a considerable quantity of blood. “That on May 5, this deponent informed the Mayor of all, and also that Butler had openly declared there should be a greater mob than ever there was that night: That the Mayor promised he would prevent it: That in the evening Butler did bring a greater mob than ever: That this deponent, hearing the * Celebrated parts of Cork.

5. “John StockDALE deposes farther, “That on May 31, he withothers was quietly hearing the word of God, when Butler and his mob came down to the house: That as they came out, the mob threwshowers of dirt and stones: That many were hurt, many beat, bruised, and cut; among whom was this deponent, who was so bruised and cut, that the effusion of blood from his head could not be stopped foraconsiderable time. 6. “John M“NERNY, of Cork, deposes, “That on the 31st of May last, as this deponent with others was hearing a sermon, Butler came down with a large mob: That the stones and dirt coming in fast, obliged the congrega tion to shut the doors, and lock themselves in : That the mob broke open the door; on which this deponent endeavoured to escape through a window : That not being able to do it, he returned into the house, where he saw the mob tear up the pews, benches, and floor; part of which they afterwards burned in the open street, and carried away part for their own use. 7. “DANIEL SULLIVAN is ready to depose farther, “That Butler, with a large mob, went about from street to street, and from house to house, abusing, threatening, and beating whomsoever he pleased, from June 1st to the 16th, when they assaulted, bruised, and cut Ann Jenkins; and from the 16th to the 30th, when a woman whom they had beaten, miscarried, and narrowly escaped with life.” Some of the particulars were as follows: “THoMA's BURNET, of Cork, nailer, deposes, “That on or about the 12th of June, as this deponent was at work in his master's shop, Nicholas Butler came with a great mob to the door, and seeing this deponent, told him he was an heretic dog, and his soul was burning in hell: That this depo ment asking, ‘Why do you use me thus?” Butler took up a stone, and struck him so violently on the side, that he was thereby rendered incapable of working for upwards of a week: That he hit this deponent's wife with another stone, without any kind of provocation; which so hurt her, that she was obliged to take to her bed, and has not been right well since.

If not, permit me to tell you, that it was customary with the ancient Christians to spend whole nights in prayer; and that these nights were termed Vigiliae, or Vigils. Therefore for spend ing a part of some nights in this manner, in public and solemn prayer, we have not only the authority of our own national Church, but of the universal Church, in the earliest ages. 16. You charge me, Fifthly, with “being the cause of all that Butler has done.” (Page 17.) True; just as Latimer and Ridley (if I may dare to name myself with those venerable men) were the cause of all that Bishop Bonner did. In this sense, the charge is true. It has pleased God, (unto him be all the glory !) even by my preaching or writings, to convince some of the old Christian scriptural doctrine, which till then they knew not. And while they declared this to others, you showed them the same love as Edmund of London did to their forefathers. Only the expressions of your love were not quite the same; because (blessed be God!) you had not the same power. 17. You affirm, Sixthly, that I “rob and plunder the poor, so as to leave them neither bread to eat, nor raiment to put on.” (Page 8.) An heavy charge, but without all colour of truth. Yea, just the reverse is true. Abundance of those in Cork, Bandon, Limerick, Dublin, as well as in all parts of England, who, a few years ago, either through sloth or profuse ness, had not bread to eat, or raiment to put on, have now, by means of the Preachers called Methodists, a sufficiency of both. Since, by hearing these, they have learned to fear God, they have learned also to work with their hands, as well as to cut off every needless expense, to be good stewards of the mammon of unrighteousness. 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 1” (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 !

For whereas I had said, “I dislike the condemning the Magis trates or Clergy in general, because several of them ” (so I charitably supposed) “were not concerned in the late pro ceedings;” you answer, “Pray by all means point them out, that they may be distinguished by some mark of honour above their brethren.” (Pages 29, 30.) What do you mean? If you mean anything at all, it must be that they were all concerned in the late proceedings. Sir, if they were, (of which I own you are a better judge than I,) was it needful to declare this to all the world? especially in so plain terms as these? Did not your zeal here a little outrun your wisdom ? 22. “But the Magistrate,” you say, was only “endeavour ing to secure the peace of the city.” (Page 6.) A very ex traordinary way of securing peace! Truly, Sir, I cannot yet believe, not even on your word, that “all the Magistrates, except one,” (pp. 29, 30,) were concerned in this method of securing peace. Much less can I believe, that all “the Clergy” were concerned in thus “endeavouring to bring back their iflock, led astray by these hirelings,” (an unlucky word,) “into the right fold.” 23. Of the Clergy you add, “What need have they to rage and foam at your preaching? Suppose you could delude the greater part of their flocks, this could not affect their tem poral interest.” (Page 7.) We do not desire it should. We only desire to delude all mankind (if you will term it a delu sion) into a serious concern for their eternal interest, for a treasure which none can take away. Having now both stated the facts to which you referred, and considered the most material parts of your performance, I have only to subjoin a few obvious reflections, naturally arising from a view of those uncommon occurrences; partly with regard to the motives of those who were active therein; partly to their manner of acting. 1. With regard to the former, every reasonable man will naturally inquire on what motives could any, either of the Clergy or the Corporation, ever think of opposing that preaching by which so many notoriously vicious men have been brought to an eminently virtuous life and conversation.

An Extract of a Letter to the Rev. Mr. Law Source: The Works of John Wesley, Volume 9 (Zondervan) Author: John Wesley --- IN matters of religion I regard no writings but the inspired. Tauler, Behmen, and a whole army of Mystic authors, are with me nothing to St. Paul. In every point I appeal “to the law and the testimony,” and value no authority but this. At a time when I was in great danger of not valuing this authority enough, you made that important observation: “I see where your mistake lies. You would have a philosophical religion; but there can be no such thing. Religion is the most plain, simple thing in the world. It is only, ‘We love him, because he first loved us.” So far as you add philo sophy to religion, just so far you spoil it.” This remark I have never forgotten since; and I trust in God I never shall. But have not you? Permit me, Sir, to speak plainly. Have you ever thought of it since 2 Is there a writer in England who so continually blends philosophy with religion ? even in tracts on “The Spirit of Prayer,” and “The Spirit of Love,” wherein, from the titles of them, one would expect to find no more of philosophy than in the Epistles of St. John. Con cerning which, give me leave to observe in general, l. That the whole of it is utterly superfluous: A man may be full both of prayer and love, and not know a word of this hypothesis. 2. The whole of this hypothesis is unproved;--it is all pre carious, all uncertain. 3. The whole hypothesis has a dangerous tendency. It naturally leads men off from plain, practical religion, and fills them with the “knowledge” that “puffeth up,” instead of the “love” that “ edifieth.” And, 4. It is often flatly contrary to Scripture, to reason, and to itself. But over and above this superfluous, uncertain, dangerous, irrational, and unscriptural philosophy, have not you lately grieved many who are not strangers to the spirit of prayer or love, by advancing tenets in religion, some of which they think are unsupported by Scripture, some even repugnant to it? Allow me, Sir, first to touch upon your philosophy, and then to speak freely concerning these. I. As to your philosophy, the main of your theory respects, 1.

“I will give you an infallible touchstone. Retire from all conversation. only for a month. Neither write, nor read, nor debate anything with yourself. Stop all the former workings of your heart and mind, and stand all this month in prayer to God. If your heart cannot give itself up in this manner to prayer, be fully assured you are an infidel.” (Spirit of Prayer, Part II., p. 163.) If this be so, the infidels are a goodly company l if every man be of that number who cannot “stop all the former workings of his heart and mind, and stand thus in prayer to: God for a month together.” But I would gladly know by what authority you give us this touchstone; and how you prove it to be infallible. I read nothing like it in the oracles of God. I cannot find one word there of “refraining from all conversation, from writing, and reading, for a month.” (I fear you make no exception in favour of public worship or reading the word of God.) Where does the Bible speak of this? of stopping for a month, or a day, all the former workings of my heart and mind? of refraining from all converse with the children of God, and from reading his word? It would be no wonder, should any man make this unscriptural (if not anti-scriptural) experiment, if Satan were permitted to work in him “a strong delusion,” so that he should “believe a lie.” Nearly related to this touchstone is the direction which you give elsewhere: “Stop all self-activity; be retired, silent, passive, and humbly attentive to the inward light.” (Part I., pp. 77, 82.) But beware “the light which is in thee be not darkness; ” as it surely is, if it agree not with “the law and the testi mony.” “Open thy heart to all its impressions,” if they agree with that truly infallible touchstone. Otherwise regard no impression of any kind, at the peril of thy soul,--“wholly stopping the workings of thy own reason and judgment.” I find no such advice in the word of God. And I fear they who stop the workings of their reason, lie the more open to the workings of their imagination.

Now, the Bible can have no other office or power, than to direct you to Christ. How then can you more magnify the Bible than by going from its teaching, to be taught by Christ?” So you set Christ and the Bible in flat opposition to each other l And is this the way we are to learn of him? Nay, but we are taught of him, not by going from the Bible, but by keeping close to it. Both by the Bible and by experience we know, that his word and his Spirit act in connexion with each other. And thus it is, that by Christ continually teaching and strengthening him through the Scripture, “the man of God is made perfect, and throughly furnished for every good word and work.” According to your veneration for the Bible, is your regard for public worship and for the Lord’s supper. “Christ,” you say, “is the Church or temple of God within thee. There the supper of the Lamb is kept. When thou art well grounded in this inward worship, thou wilt have learned to live unto God above time and place. For every day will be Sunday to thee; and wherever thou goest, thou wilt have a Priest, a church, and an altar along with thee.” (Spirit of Prayer, Part I., p. 73.) The plain inference is, Thou wilt not need to make any difference between Sunday and other days. Thou wilt need no other church than that which thou hast always along with thee; no other supper, worship, Priest, or altar. Be well grounded in this inward worship, and it supersedes all the rest. This is right pleasing to flesh and blood; and I could most easily believe it, if I did not believe the Bible. But that teaches me inwardly to worship God, as at all times and in all places, so particularly on his own day, in the congregation of his people, at his altar, and by the ministry of those his servants whom he hath given for this very thing, “for the perfecting of the saints,” and with whom he will be to the end of the world. Extremely dangerous therefore is this other gospel, which leads quite wide of the gospel of Christ.

4. You proceed: “Our holy Church doth teach us, that-- by the laver of regeneration in baptism, we are received into the number of the children of God-This is the first part of the new birth.” What is the first part of the new birth P baptism? It is the outward sign of that inward and spiritual grace; but no part of it at all. It is impossible it should be. The outward sign is no more a part of the inward grace than the body is a part of the soul. Or do you mean, that regeneration is a part of the new birth ? Nay, this is the whole of it. Or is it the “laver of regeneration ” which is the first part of it? That cannot be; for you suppose this to be the same with baptism. 5. “The second part, the inward and spiritual grace, is a death unto sin, and a new birth unto righteousness.” What 1 Is the new birth the second part of the new birth? I appre hend it is the first and second part too: And surely nothing could have prevented your seeing this, but the ardour of your spirit, and the impetuosity with which you rush along and trample down all before you. Your manner of writing reminds me of an honest Quaker in Cornwall, whose words I would recommend to your consideration. Being consulted by one of the Friends, whether he should publish a tract which he had read to many in private, he replied, “What! Art thou not content with laying John Wesley on his back, but thou must tread his guts out too?” 6. So much for your account of the new birth. I am, in the Second place, to consider the account you give of “the pretended inspiration” (so you are pleased to term it) “of the Methodists.” “The Holy Ghost sat on the Apostles with cloven tongues as of fire;--and signs and wonders were done by their hands.” ThE REV. M.R. POTTER, 9I (Pages 16, 17, 18.) Wonders indeed! sick by a word, a touch, a shadow !-- For they healed the They spake the dead alive, and living dead.

“And is it strange,” you say, “that such a one should be destitute of means to resolve his scruples? should be ever at variance with himself, and find no place to fix his foot?” Good Sir, not too fast. You quite outrun the truth again. Blessed be God, this is not my case. I am not destitute of means to resolve my scruples. I have some friends, and a little reason left. I am not ever at variance with myself; and have found a place to fix my foot -- Now I have found the ground wherein Firm my soul's anchor may remain; The wounds of Jesus, for my sin Before the world's foundation slain. And yet one of your assertions I cannot deny; namely, that you “could run the parallel between me and numbers of fanatical Papists: ” And that not only with regard to my temper, but my stature, complexion, yea, (if need were,) the very colour of my hair. 15. In your next section, you are to give an account of the “spiritual succours and advantages received either during these trials or very soon after.” (Section x. p. 92, &c.) It is no wonder you make as lame work with these, as with the conflicts which preceded them. “As the heart knoweth its own bitterness, so a stranger doth not intermeddle with his joy.” But it is no business of mine, as you have not done me the honour to cite any of my words in this section. 16. “The unsteadiness of the Methodists, both in senti ments and practice,” (section xi. p. 95, &c.,) is what you next undertake to prove. Your loose declamation with which you open the cause, I pass over, as it rests on your own bare word; and haste to your main reason, drawn from my sentiments and practice with regard to the Moravians. “He represents them,” you say, “in the blackest colours; yet declares, in the main, they are some of the best people in the world. His love and esteem for them increases more and more. His own disciples among the Methodists go over to them in crowds.

The second passage (written January 24, 1737-8) is this: “In a storm, I think, What if the gospel be not true? Then thou art of all men most foolish P For what hast thou given thy goods, thy ease, thy friends, thy reputation, thy country, thy life? For what art thou wandering over the face of the earth? A dream; a cunningly devised fable.” (Vol. I. p. 74.) I am here describing the thoughts which passed through my mind when I was confessedly an unbeliever. But even this implies no scepticism, much less Atheism; no “denial of the truth of Revelation;” but barely such transient doubts as, I presume, may assault any thinking man that knows not God. The third passage (which you tack to the former, as if they were one and the same) runs thus: “I have not such a peace as excludes the possibility either of doubt or fear. When holy men have told me I had no faith, I have often doubted whether I had or no. And those doubts have made me very uneasy, till I was relieved by prayer and the Holy Scrip tures.” (Vol. I. p. 162.) Speak frankly, Sir: Does this prove me guilty of scepticism, infidelity, or Atheism? What else does it prove? Just nothing at all, but the “pertinacious confidence” of him that cites it. 25. You recite more at large one passage more. The whole paragraph stands thus: “St. Paul tells us, ‘The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, meekness, temperance. Now, although, by the grace of God in Christ, I find a measure of some of these in myself, viz., of peace, longsuffering, gentle ness, meekness, temperance; yet others I find not. I cannot find in myself the love of God or of Christ. Hence my dead mess and wanderings in public prayer. Hence it is that, even in the holy communion, I have rarely any more than a cold attention. Hence, when I hear of the highest instance of God’s love, my heart is still senseless and unaffected. Yea, at this moment, (October 14, 1738.) I feel no more love to Him, than one I had never heard of.” (Vol. I. p. 162.) To any who knew something of inward religion I should have observed, that this is what serious Divines mean by desertion.

162.) To any who knew something of inward religion I should have observed, that this is what serious Divines mean by desertion. But all expressions of this kind are jargon to you. So, allow ing it to be whatever you please, I ask only, Do you know how long I continued in this state? how many years, months, weeks, or days? If not, how can you infer what my state of mind is now, from what it was above eleven years ago? Sir, I do not tell you, or any man else, that “I cannot now find the love of God in myself; ” or that now, in the year 1751, I rarely feel more than a cold attention in the holy communion : So that your whole argument, built on this supposition, falls to the ground at once. 26. Sensible, I presume, of the weakness of this reason, you immediately apply to the passions, by that artful remark: “Observe, reader, this is the man who charges our religion as no better than the Turkish pilgrimages to Mecca, or the Popish worship of our Lady of Loretto !” Our religion 1 How naturally will the reader suppose, that I fix the charge either on the Protestant religion in general, or on that of the Church of England in particular ! But how far is this from the truth ! My words concerning those who are commonly called reli gious are, “Wherein does their religion consist? in right eousness and true holiness; in love stronger than death; fervent gratitude to God, and tender affection to all his creatures? Is their religion the religion of the heart; a renewal of the soul in the image of God? Do they resemble Him they worship? Are they free from pride, from vanity, from malice, from envy; from ambition and avarice, from passion and lust, from every uneasy and unlovely temper? Alas! I fear neither they (the greater part at least) nor you have any more notion of this religion, than the peasant that holds the plough, of the religion of a Gymnosophist. “It is well if the genuine religion of Christ has any more alliance with what you call religion, than with the Turkish pilgrimages to Mecca, or the Popish worship of our Lady of Loretto.

He rejects any design to convert others from any communion; and consequently not from Popery.” This is half true, (which is something uncommon with you,) and only half false. It is true, that, for thirty years last past, I have “gradually put on a more catholic spirit; ” finding more and more tenderness for those who differed from me, either in opinions or modes of worship. But it is not true that I “reject any design of converting others from any com munion.” I have, by the blessing of God, converted several from Popery, who are now alive and ready to testify it. Your Fourth argument is, That in a Collection of Prayers, I cite the words of an ancient Liturgy, “For the faithful departed.” Sir, whenever I use those words in the Burial Service, I pray to the same effect: “That we, with all those who are departed in thy faith and fear, may have our perfect consummation and bliss, both in body and soul:” Yea, and whenever I say, “Thy kingdom come; ” for I mean both the kingdom of grace and glory. In this kind of general prayer, therefore, “for the faithful departed,” I conceive myself to be clearly justified, both by the earliest antiquity, by the Church of England, and by the Lord's Prayer; although the Papists have corrupted this scriptural practice into praying for those who die in their sins. 45. Your Fifth argument is, “That they use private confes sion, in which every one is to speak the state of his heart, with his several temptations and deliverances, and answer as many searching questions as may be. And what a scene,” say you, “is hereby disclosed ! What a filthyjakes opened, when the most searching questions are answered without reserve l” Hold, Sir, unless you are answering for yourself: This un doubtedly you have a right to do. You can tell best what is in your own heart. And I cannot deny what you say: It may be a very “filthyjakes,” for aught I know. But pray do not mea sure others by yourself. The hearts of believers “are purified through faith.” When these open their hearts one to another, there is no such scene disclosed.

6;) or to His Majesty; and, indeed, how can you avoid it? “For it would be using him,” you think, “extremely ill, not to give him proper information, that there” are now a set of people offering such indignity to his crown and government. However, we are not to think your opposing the Methodists was “owing to self-interest” alone. Though, what if it was? “Was I to depart from my duty, because it happened to be my interest ? Did these saints ever forbear to preach to the mob in the fields, for fear lest they should get the pence of the mob? Or do not” the pence and the preaching “go hand in hand together?” No, they do not; for many years neither I, nor any connected with me, have got any “pence,” as you phrase it, “in the fields.” Indeed, properly speaking, they never did. For the collections which Mr. Whitefield made, it is well known, were not for his own use, either in whole or part. And he has long ago given an account, in print, of the manner wherein all that was received was expended. But it is not my design to examine at large, either your dedi cation preface, or Sermon. I have only leisure to make a few cursory remarks on your “definition” of the Methodists, (so called,) and on the account you give of their first rise, of their principles and practice; just premising, that I speak of those alone who began, as you observe, at Oxford. If a thousand other sets of men “pass under that denomination,” yet they are nothing to me. As they have no connexion with me, so I am in no way concerned to answer either for their principles or practice, any more than you are to answer for all who “pass under the denomination of Church-of-England men.” The account you give of their rise, is this: The Methodists began at Oxford. “The name was first given to a few persons, who were so uncommonly methodical, as to keep a diary of the most trivial actions of their lives, as how many slices of bread and butter they ate, how many country dances they danced at their dancing club, or after a fast how many pounds of mutton they devoured.

“The name was first given to a few persons, who were so uncommonly methodical, as to keep a diary of the most trivial actions of their lives, as how many slices of bread and butter they ate, how many country dances they danced at their dancing club, or after a fast how many pounds of mutton they devoured. For upon these occasions they ate like lions, having made themselves uncommonly voracious.” Of this, not one line is true; for, (1.) It was from an ancient sect of Phy sicians, whom we were supposed to resemble in our regular diet and exercise, that we were originally styled Methodists. (2.) Not one of us ever kept a diary of “the most trivial actions” of our lives. (3) Nor did any of us ever set down, what, or how much, we ate or drank. (4.) Our “dancing club” never ex isted; I never heard of it before. (5.) On our “fast-days.” we used no food but bread; on the day following, we fed as on common days. (6.) Therefore our voraciousness and eating like lions is also pure, lively invention. You go on: “It was not long before these gentlemen began to dogmatize in a public manner, feeling a strong inclination to new-model almost every circumstance or thing in the system of our national religion.” Just as true as the rest. These gen tiemen were so far from feeling any inclination at all “to new model” any “circumstance or thing,” that, during their whole stay at Oxford, they were High Churchmen in the strongest sense; vehemently contending for every “circumstance” of Church order, according to the old “model.” And in Georgia too, we were rigorous observers of every Rubric and Canon; as well as (to the best of our knowledge) every tenet of the Church. Your account, therefore, of the rise of the Method ists is a mistake from beginning to end. 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.

This, therefore, properly speak ing, is not faith; as a dead man is not properly a man. You add, “The original Methodists affect to call themselves Methodists of the Church of England; by which they plainly inform us, there are others of their body who do not profess to telong to it. Whence we may infer, that the Methodists who take our name, do yet, by acknowledging them as namesakes and brethren, give themselves the lie when they say they are of our communion.” Our name ! Our communion 1 Apage cum distá tuá magnificentid 1 * How came it, I pray, to be your name any more than Mr. Venn's? But waving this: Here is another train of mistakes. For, (1.) We do not call ourselves Methodists at all. (2.) That we call ourselves members of the Church of England is certain. Such we ever were, and such we are at this day. (3.) Yet we do not by this plainly inform you, that there are others of our body who do not belong to it. By what rule of logic do you infer this conclusion from those premises? (4) You have another inference full as good: “Hence one may infer, that, by acknowledging them as namesakes and brethren, * Mr. Wesley seems in this instance, as in several others, to have been pur posely inaccurate in his quotation, to avoid the malediction couched in the ori ginal words of Terence : I in malam rem hinc cum istác magnificentiá, Fugitive / (Phormio. Act. v. sc. 6, v. 37.) which Dr. Patrick has rather broadly translated: “Go, be hanged, you rascal, with your vain rodomontades!” Mr. Wesley’s accommodated quotation of it may be thus rendered: “Away with this your grandiloqueut verbiage 1”--EDIT. they give themselves the lie when they say they are of our com munion.” As we do not take the name of Methodists at all, so we do not acknowledge any “namesakes” in this. But we acknowledge as “brethren” all Dissenters (whether they are called Methodists or not) who labour to have a conscience void of offence toward God and toward man. What lies upon you to prove, is this: Whoever acknowledges any Dissenters as brethren, does hereby give himself the lie, when he says he is a member of the Church of England.

Is it not time, then, for “the very stones to cry out P” 3. For this is not a point of small importance; a question that may safely be determined either way. On the contrary, it may be doubted whether the scheme before us be not far more dangerous than open Deism itself. It does not shock us like bare faced infidelity: We feel no pain, and suspect no evil, while it steals like “water into our bowels,” like “oil into our bones.” One who would be upon his guard in reading the works of Dr. Middleton, or Lord Bolingbroke, is quite open and unguarded in reading the smooth, decent writings of Dr. Taylor; one who does not oppose, (far be it from him !) but only explain, the Scripture; who does not raise any difficulties or objections against the Christian Reve lation, but only removes those with which it had been unhappily encumbered for so many centuries ! 4. I said, than open Deism : For I cannot look on this scheme as any other than old Deism in a new * Since the writing of this, I have seen several Tracts, which I shall have occasion to take notice of hereafter. There are likewise many excellent remarks on this subject in Mr. Hervey's Dialogues. dress; seeing it saps the very foundation of all revealed religion, whether Jewish or Christian. “Indeed, my L--,” said an eminent man to a person of quality, “I cannot see that we have much need of Jesus Christ.” And who might not say, upon this supposition, “I cannot see that we have much need of Christianity?” Nay, not any at all; for “they that are whole have no need of a Physician; ” and the Christian Revelation speaks of nothing else but the great “Physician” of our souls; nor can Christian Philosophy, whatever be thought of the Pagan, be more properly defined than in Plato's word: It is Separeta \rvX's, “the only true method of healing a distempered soul.” But what need of this, if we are in perfect health P If we are not diseased, we do not want a cure. If we are not sick, why should we seek for a medicine to heal our sickness?

Neither have they (whatever accounts some have given) any such thing as a regular civil government among them. They have no laws of any kind, unless a few temporary rules made in and for the time of war. They are likewise utter strangers to the arts of peace, having scarce any such thing as an artificer in a nation. They know nothing of building; having only poor, miserable, ill-contrived huts, far inferior to many English dog-kennels. Their clothing, till of late, was only skins of beasts, commonly of deer, hanging down before and behind them. Now, among those who have commerce with our nation, it is frequently a blanket wrapt about them. Their food is equally delicate, -pounded Indian corn, sometimes mixed with water, and so eaten at once; sometimes kneaded into cakes, meal and bran together, and half-baked upon the coals. Fish or flesh, dried in the sun, is frequently added to this; and now and then a piece of tough, fresh-killed deer. Such is the knowledge of the Americans, whether in things of an abstruser nature, or in the affairs of common life. And this, so far as we can learn, is the condition of all, without any considerable difference. But, in point of religion, there is a very material difference between the northern and the southern Indians: Those in the north are idolaters of the lowest kind. If they do not worship the devil appearing in person, (which many firmly believe they do, many think in credible,) certainly they worship the most vile and contempt ible idols. It were more excusable if they only “turned the glory of the incorruptible God into the image of corruptible man;” yea, or “of birds, or four-footed beasts, or reptiles,” or any creature which God has made. But their idols are more horrid and deformed than anything in the visible cre ation; and their whole worship is at once the highest affront to the divine, and disgrace to the human, nature. On the contrary, the Indians of our southern provinces do not appear to have any worship at all. By the most diligent inquiry from those who had spent many years among them, I could never learn that any of the Indian nations who border on Georgia and Carolina have any public worship of any kind, nor any private; for they have no idea of prayer.

By the most diligent inquiry from those who had spent many years among them, I could never learn that any of the Indian nations who border on Georgia and Carolina have any public worship of any kind, nor any private; for they have no idea of prayer. It is not without much difficulty that one can make any of them understand what is meant by prayer; and when they do, they cannot be made to apprehend that God will answer or even hear it. They say, “He that sitteth in heaven is too high; he is too far off to hear us.” In consequence of which they leave him to himself, and manage their affairs without him. Only the Chicasaws, of all the Indian nations, are an excep tion to this. I believe it will be found, on the strictest inquiry, that the whole body of southern Indians, as they have no letters and no laws, so, properly speaking, have no religion at all; so that every one does what he sees good; and if it appears wrong to his neighbour, he usually comes upon him unawares, and shoots or scalps him alive. They are likewise all (Icould never find any exception) gluttons, drunkards, thieves, dissemblers, liars. They are implacable ; never forgiving an injury or affront, or being satisfied with less than blood. They are wn merciful ; killing all whom they take prisoners in war, with the most exquisite tortures. They are murderers of fathers, murderers of mothers, murderers of their own children; it being a common thing for a son, to shoot his father or mother because they are old and past labour; and for a woman either to procure abortion, or to throw her child into the next river, because she will go to the war with her husband. Indeed, husbands, properly speaking, they have none; for any man leaves his wife, so called, at pleasure; who frequently, in re turn, cuts the throats of all the children she has had by him. The Chicasaws alone seem to have some notion of an inter course between man and a superior Being. They speak much of their beloved ones ; with whom they say they converse both day and night.

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

fiat, Let nothing be done fraudulently,” and sentences him immediately to pay back part of the price. Now, how many of our tradesmen come up to the heathen standard of honesty? Who is clear of dolus malus, such fraud as the Roman Judge would immediately have con demned? Which of our countrymen would not have sold his corn, or other wares, at the highest price he could 7 Who would have sunk his own market, by telling his customers there would be plenty the next day? Perhaps scarce one in twenty. That one the Heathen would have allowed to be an honest man; and every one of the rest, according to his sen tence, is “no better than a thief or a robber.” I must acknowledge, I once believed the body of English merchants to be men of the strictest honesty and honour. But I have lately had more experience. Whoever wrongs the widow and fatherless, knows not what honour or honesty means. And how very few are there that would scruple this! I could relate many flagrant instances. But let one suffice: A merchant dies in the full course of a very extensive business. Another agrees with his widow, that provided she will recommend him to her late husband’s correspondents, he will allow her yearly such a proportion of the profits of the trade. She does so; and articles are drawn, which she lodges with an eminent man. This emi nent man positively refuses to give them back to her; but gives them to the other merchant, and so leaves her entirely at his mercy. The consequence is, the other says, there is no profit at all; so he does not give her a groat. Now, where is the honesty or honour, either of him who made the agreement, or him who gave back the articles to him? That there is honour, nay, and honesty, to be found in ano ther body of men, among the gentlemen of the law, I firmly believe, whether Attorneys, Solicitors, or Counsellors. But are they not thinly spread? Do the generality of Attorneys and Solicitors in Chancery love their neighbour as themselves, and do to others what (if the circumstances were changed) they would have others do to them? Do the generality of Counsellors walk by this rule, and by the rules of justice, mercy, and truth?

Will they never charge more than it is fairly worth? If you have found a set of such workmen, pray do not conceal so valuable a treasure; but immediately advertise the men, and their places of abode, for the common benefit of your countrymen. Happy you who have such as these about your house ! And are your neighbours as honest and loving as they? They who live either in the same, or in the next house; do these love you as themselves? and do to you, in every point, as they would have you do to them? Are they guilty of no untrue or unkind sayings, no unfriendly actions towards you? And are they, (as far as you see or know,) in all other respects, reasonable and religious men? How many of your neighbours answer this character? Would it require a large house to contain them? But you have intercourse, not with the next neighbours only, but with several tradesmen. And all very honest; are they not? You may easily make a trial. Send a child, or a coun tryman, to one of their shops. If the shopkeeper is an honest man, he will take no advantage of the buyer's ignorance. If he does, he is no honester than a thief. And how many tradesmen do you know who would scruple it? Go a little farther. Send to the market for what you want. “What is the lowest price of this?” “Five shillings, Sir.” “Can you take no less?” “No, upon my word. It is worth it, every penny.” An hour after he sells it for a shilling less. And it is really worth no more. Yet is not this the course (a few persons excepted) in every market throughout the king dom? Is it not generally, though not always, “Cheat that cheat can: Sell as dear as you can, and buy as cheap P” And what are they who steer by this rule better than a company of Newgate-birds? Shake them all together; for there is not a grain of honesty among them. But are not your own tenants, at least, or your landlord, honest men ? You are persuaded they are. Very good: Remember, then, an honest man’s word is as good as his bond.

According to your sense of it, it comes upon none. For if it means, “the discharging men from the consequences of Adam’s sin; and if the only consequences of that sin are sorrow, labour, and death;” it is manifest, no man upon earth is justified to this day. But you go on: “As justification to life comes upon all men.” No; not in the proper scripture sense of justifica tion. That term is never once in the Bible used for the resurrection, no more than for heaven or hell. It may be proper here, once for all, to observe, that what St. Paul says of abounding grace is simply this: (1.) The condemnation came by “one offence” only; the acquittal is from “many offences.” (2.) They who receive this shall enjoy a far higher blessing by Christ than they lost by Adam. In both these respects, the consequences of Christ’s death abound over the consequences of Adam’s sin. And this whole blessing by Christ is termed, in the 18th verse, “jus tification;” in the 19th, “being made righteous.” “Further, the phrase, “being made righteous, as well as ‘being made sinners, is a Hebrew way of speaking.” (Page 49.) I do not allow that: Both the phrases, caëla Taofia. 8ucatow, or aplapto\ot, are pure and good Greek. That, therefore, there is any Hebraism at all in these expressions, cannot be admitted without proof. If, then, the same He brew word does signify to “make righteous,” and to “acquit in judgment,” it does not follow that the Greek word here translated, “made righteous,” means only “being acquitted.” You yourself say the contrary.

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.

-a word of the very same import. It is therefore here very properly rendered “shapen; ” nor can it be more exactly translated. But “the word "nor" properly signifies, warmed me.” You should say, literally signifies. But it signifies conceived me, nevertheless. And so it is taken, Gen. xxx. 38,39,41, &c.; xxxi. 10. “Nay, it signifies there the act of copulation. So several translators render it.” (Page 132, 133.) And several render it otherwise: So this does not determine the point either way. It must therefore be determined by the sense. Now, for what end did Jacob put the “pilled rods before the cattle P” That the lambs might be marked as the rods were. And when is it that females of any kind mark their young? Not in that act; but some time after, when the foetus is either forming or actually formed. Throw a plum or a pear at a woman before conception, and it will not mark the foetus at all; but it will, if thrown while she is conceiving, or after she has conceived; as we see in a thousand instances. This observation justifies our translators in rendering the word by conceiving in all those places. And indeed you own, “David could not apply that word to his mother, in the sense wherein you would apply it to the cattle.” Youtherefore affirm, “It means here, to nurse.” (Page 134.) You may as well say it means to roast. You have as much authority from the Bible for one interpretation as for the other. Produce, if you can, one single text, in which tri signifies to nurse, or anything like it. You stride on : (1) “The verse means, “In sin did my mother nurse me: ’ (2.) That is, ‘ I am a sinner from the womb: (3.) That is, ‘I am a great sinner:* (4.) That is, ‘I have contracted strong habits of sin.’” By this art you make the most expressive texts mean just anything or nothing. So Psalm lviii. 3: “‘The wicked are estranged from the womb; they go astray as soon as they are born, telling lies.’ That is, My unjust persecutors in Saul’s court are exceedingly wicked.” If this was all David meant, what need of "1, “are alienated?” and that from the “bowels” of their mother? Nay, but he means as he speaks.

Hence the perpetual practices of fraud and villany in the commerce of mankind, the innumerable instances of oppression and cruelty which run through the world; the pride and violence of the great; the wrath, ambition, and tyranny of princes, and the endless iniquities and mischiefs that arise from malice, envy, and revenge, in lower people. If we add to these the impure scenes of lust and intemperance, which defy the day and pollute the darkness; with the monstrous barbarities which are con tinually committed by the heathen savages in Africa and America, (some of whom kill and roast their fellow-creatures, and eat up men as they eat bread,) and by the Christian savages in the Inquisition established in Asia, as well as in many parts of Europe; can we still imagine that mankind abide in that state, wherein they came from the hands of their Maker?” (Page 35.) “That far the greatest number of men are evil, was the known sentiment of the wiser Heathens.” (Page 37.) “They saw and bewailed the undeniable fact, though they knew not how to account for it. Ot TAetoves cascot, “Most men are wicked,’ was a common observation among thcm. Even the poets could not but see this obvious truth. So Virgil brings in Anchises, telling his son, “Few are happy in the other world:’-- Pauci laeta arva tenemus. And in this life, Horace remarks of men in general,-- Nitimur in vetitum semper, cupimusque negata. “We are always desiring and pursuing forbidden things.’ Nay, he says,-- Witiis memo sine nascitur. “No man is born without vices; and gives this character of young men in general,-- Cereus in vitium flecti, monitoribus asper. Seneca says just the same,-- Pejora juvenes facile precepta audiunt. ‘Young men readily hearken to evil counsels: They are soft as wax to be moulded into vice, but rough and rugged to their best monitors.’” (Page 38.) “Juvenal abounds with the same accounts of human nature: Quas tam festa dies, ut cesset proderefuren f Ad mores natura recurrit Damnatos, fixa et mutari nescia. Quisnam hominum est, quem tu contentum videris uno Flagitiof Dociles imitandis Turpibus et pravis omnes sumus." “6. And not only they of riper age, but even those of ten der years, discover the principles of iniquity and seeds of sin.

24.) In like manner, the covetousness of Gehazi was imputed to his posterity, (2 Kings v. 27) when God by his Prophet pronounced that the leprosy should cleave unto him and to his seed for ever.” (Page 438.) “2. The Scriptures, both of the Old and New Testament, use the words sin and iniquity, (both in Hebrew and Greek,) to signify, not only the criminal actions themselves, but also the result and consequences of those actions; that is, the guilt or liableness to punishment; and sometimes the punish ment itself, whether it fall upon the original criminal, or upon others on his account.” (Page 439.) “In the same manner, the Scriptures use the word righteous ness, not only for acts of obedience, but also the result of them; that is, justification, or right to a reward. A moderate study of some of those texts where these words are used may convince us of this. “So Job xxxiii. 26: “God will render to a man his righteousness, that is, the reward of it. “Sow to yourselves in righteousness, till the Lord come and rain righteousness upon you:’ (Hosea x. 12:) That is, till he pour down the rewards, or fruits, of it upon you. “I might add here, that, in several places of St. Paul’s Epistles, righteousness means justification, in the passive sense of the word.” (Page 440.) “So Rom. x. 4: ‘Christ is the end of the law for righteous ness to every one that believeth;’ that is, in order to the justification of believers. . ‘With the heart man believeth unto righteousness;' (verse 10;) that is, so as to obtain jus tification. “‘If righteousness, that is,justification, ‘come by the law, then Christ is dead in vain.” (Gal. ii. 21.) This particularly holds where the word Aoyugouai, or impute, is joined with righteousness. As Rom. iv. 3: Abraham ‘believed God, and it was imputed to him for righteousness.’ ‘His faith is counted to him for righteousness.” (Rom. iv.5.) It is not avrt or varep, for or instead of righteousness; but evs Bucatoavvmw, ‘in order to justification, or acceptance with God. “And in other places of Scripture, a work, whether good or evil, is put for the reward of it: ‘The work of a man will he render unto him;’ (Job xxxiv. 11;) that is, the recompence of it. So St.

These are still ‘children of wrath: ’ But whatever difference there is between us and them, we were once what they are now. “(6.) He expressly says, “We were children of wrath even as others, by nature,” or, from our birth. He does not say, We became so by education, or by imitation, or by cus tom in sinning; but, to show us when it is that we commence sinners, by what means we become ‘children of wrath, whence it is that we are so prone to evil from our infancy and to imitate bad rather than good examples, he says, “We were children of wrath by nature; we were born fallen crea tures; we came into the world sinners, and, as such, liable to wrath, in consequence of the fall of our first father. “But, it is affirmed, (i.) That “by nature means, by habit or custom.’ I answer, Though the term, nature, with some qualifying expression annexed, is sometimes taken for in veterate custom, yet it is never so taken when put singly, without any such qualifying expression. When, therefore, the Apostle says absolutely, ‘We are children of wrath by nature, this, according to the constant sense of the words, must mean, We were so from our birth.” (Page 31.) “It is affirmed, (ii.) That “because the original words stand thus, tekwa buoet opyms, children by nature of wrath; there fore, children by nature means only truly and really children of wrath. I answer, The consequence is good for nothing: For let the words stand as they will, it is evident that recwa. $vae are, children by birth ; or, such as are born so, in dis tinction from those who became such afterward. “It is affirmed, (iii.) ‘That buoet, by nature, signifies no more than truly or really.” I answer, First, It is not allowed, that any good Greek writers ever use the word in this sense. Secondly, Whatever others do, the writers of the New Testa ment always use it in another sense. So Galatians ii. 15: “We who are Jews by nature,’ buoet Iovôatou that is, We who are born Jews, in contradistinction to proselytes. ‘Ye did service to them which by nature are no gods; ” (Gal. iv.8;) um bvaret ovat Seous, persons or things which are partakers of no divine nature.

“The Septuagint translate the text, “Who shall be clean from filth? Not one; even though his life on earth be a single day.’ And this rendering, though not according to the Hebrew, is followed by all the Fathers; and shows what was the general belief of the Jews before Christ came into the world.” “‘But since the heavens and stars are represented as not clean, compared to God, may not man also be here termed unclean, only as compared with him?” I answer, (1.) The heavens are manifestly compared with God; but man is not in either of these texts. He is here described, not as he is in comparison of God, but as he is absolutely in himself. (2.) When ‘the heavens’ and man’ are mentioned in the same text, and man is set forth as ‘unclean,’ his ‘uncleanness’ is expressed by his being ‘unrighteous;’ and that always means guilty or sinful. Nor, indeed, is the innocent frailty of man kind ever in Scripture termed ‘uncleanness.’” (Pages 45,46.) “‘Behold, I was shapen in iniquity; and in sin did my mother conceive me.” (Psalm li. 5.) The Psalmist here con fesses, bewails, and condemns himself for his natural corrup tion, as that which principally gave birth to the horrid sins with which he had been overtaken. ‘Behold !” He prefixes this to render his confession the more remarkable, and to show the importance of the truth here declared : ‘I was shapen; this passive verb denotes somewhat in which neither David nor his parents had any active concern: “In or with ‘iniquity, and in or with ‘sin did my mother conceive me.’ The word which we render ‘conceive, signifies properly, to warm, or to cherish by warmth. It does not, therefore, so directly refer to the act of conceiving as to the cherishing what is conceived till the time of its birth. But either way the proof is equally strong for the corruption of mankind from their first existence.” (Pages 47, 48.) “‘The wicked are estranged from the womb : They go astray as soon as they are born, speaking lies.’ ‘They are estranged from the womb;’ (Psalm lviii. 3, 4;) strangers and averse to true, practical religion, from the birth. ‘They go astray as soon as they are born, speaking lies.

But what pains is he at to put a fair face on a black heart! to shake off his fears, or make head against them | Carnal reason suggests, If it be ill with him, it will be ill with many. When he is beat from this, and sees no advantage in going to hell with company, he resolves to leave his sins; but cannot think of breaking off so soon; there is time enough, and he will do it afterwards. When at length he is constrained to part with some sins, others are kept as right hands or right eyes. Nay, when he is so pressed, that he must needs say before the Lord, he is willing to part with all his idols, yet how long will his heart give the lie to his tongue, and prevent the execution of it ! “Thirdly. There is in the will of man a natural proneness to evil. Men are naturally ‘bent to backsliding from God;’ they hang (as the word is) towards backsliding. Leave the unrenewed will to itself, it will choose sin and reject holi ness; and that as certainly as water poured on the side of a hill will run downward and not upward. “1. Is not the way of evil the first way wherein the children of men go? Do not their inclinations plainly appear on the wrong side, while they have not cunning to hide them ? As soon as it appears we are reasonable creatures, it appears we are sinful creatures. ‘Foolishness is bound in the heart of a child, till the rod of correction drives it from him.’ It is bound in the heart, woven into our very nature; nor will the knots loose; they must be broke asunder by strokes. Words will not do; the rod must be taken to drive it away. Not that the rod of itself will do this; the sad experience of many parents testifies the contrary. And Solomon himself tells you, “Though thou shouldest bray a fool in a mortar, yet will not his foolishness depart from him. But the rod is an ordinance of God, appointed for that end; which, like the word, is made effectual, by the Spirit's accompanying his Dwn ordinance. “2. How easily men are led into sin persuaded to evil, though not to good.

The old calumny is thrown upon him again: ‘He is mad; why hear ye him?’ ‘The spirit of bondage is accounted by many mere distraction and melan choly: Men thus blaspheming God’s work, because they themselves are beside themselves, and cannot judge of those matters. “(ii) Consider the entertainment he meets with, when he comes to teach men outwardly by his word. “1st. His written word, the Bible, is slighted. Many lay by their Bibles with their Sunday clothes. Alas! the dust about your Bibles is a witness of the enmity of your hearts against Christ as a Prophet. And of those who read them oftener, how few are there that read them as the word of the Lord to their souls in particular, so as to keep up communion with God therein Hence they are strangers to the solid comfort of the Scriptures; and if at any time they are dejected, it is something else, and not the word of God, which revives their drooping spirits. “2d. Christ's word preached is despised. Men can, with out remorse, make to themselves one silent Sabbath after another. And, alas! when they ‘tread his courts, how little reverence and awe of God appears on their spirits! Many stand like brazen walls before the word, on whom it makes no breach at all. Nay, not a few are growing worse and worse, notwithstanding ‘precept upon precept.” What tears of blood are sufficient to lament this ! Remember, we are but the ‘voice of one crying. The Speaker is in heaven: Yet ye refuse Him that speaketh, and prefer the prince of darkness before the Prince of Peace. A dismal darkness overspread the world by Adam’s fall, more terrible than if the sun and moon had been extinguished. And it must have covered us eternally, had not ‘the grace of God appeared’ to dispel it. But we fly from it, and, like the wild beasts, lay ourselves down in our dens. Such is the enmity of the hearts. of men against Christ in his prophetic office. “(2.) The natural man is an enemy to Christ in his priestly office. He is appointed of the Father ‘a Priest for ever,’ that, by his sacrifice and intercession alone, sinners may have access to, and peace with, God. But ‘Christ crucified’ is. ever a stumbling-block and foolishness to the unregenerate part of mankind.

Must there not be a very high degree of lunacy before any such design could be formed ? I ask, Secondly, If any scripture could be thus explained, if any meaning could be extracted from the several syllables, must it not be from the syllables of the original, not of a translation, whether German or English? I ask, Thirdly, whether this explanation be any explanation at all; whether it gives the meaning of any one petition; nay, whether it does not reduce the divine Prayer, all the parts of which are accurately connected together, into an unconnected, incoherent jumble of no one can tell what! I ask, Fourthly, whether we may not pronounce, with the utmost certainty, of one who thus distorts, mangles, and murders the word of God, that the light which is in him is darkness; that he is illuminated from beneath, rather than from above; and that he ought to be styled a demonosopher, rather than a theosopher !

13. You go on to acquaint us with the excellences of your performance. “The reader,” you say, “will find in these sheets none of those arts which are commonly employed by disputants to perplex a good cause, or to palliate a bad one; no subtile refinements, forced constructions, or evasive dis tinctions; but plain reasoning, grounded on plain facts, and published with an honest and disinterested view to free the minds of men from an inveterate imposture. I have shown that the ancient Fathers, by whom that delusion was imposed, were extremely credulous and superstitious; possessed with strong prejudices, and scrupling no art or means by which they might propagate the same.” (Page 31.) Surely, Sir, you add the latter part of this paragraph, on purpose to confute the former; for just here you use one of the unfairest arts which the most dishonest disputant can employ, in endeavouring to forestall the judgment of the reader, and to prejudice him against those men on whom he ought not to pass any sentence before he has heard the evidence. 1. In the beginning of your “Introductory Discourse,” you declare the reasons which moved you to publish it. One of these, you say, was the late increase of Popery in this kingdom; (page 41;) chiefly occasioned, as you suppose, by the confident assertions of the Romish emissaries, that there has been a succession of miracles in their Church from the apostolic to the present age. To obviate this plea, you would “settle some rule of discerning the true from the false; so as to give a reason for admitting the miracles of one age, and rejecting those of another.” (Page 44.) 2. This has a pleasing sound, and is extremely well imagined to prejudice a Protestant reader in your favour.

This has a pleasing sound, and is extremely well imagined to prejudice a Protestant reader in your favour. You then slide with great art into your subject: “This claim of a miraculous power, now peculiar to the Church of Rome, was asserted in all Christian countries till the Reformation.” (Ibid.) But then “the cheat was detected:” (Page 45:) Nay, and men began to “suspect that the Church had long been governed by the same arts.” “For, it was easy to trace them up to the primitive Church, though not to fix the time when the cheat began; to show how long after the days of the Apostles the miraculous gifts continued in the Church.” (Page 46.) However, it is commonly believed, that they continued till Christianity was the established religion. Some indeed extend them to the fourth and fifth centuries; (page 50;) but these, you say, betray the Protestant cause. (Page 51.) “For in the third, fourth, and fifth, the chief corruptions of Popery were introduced, or at least the seeds of them sown. By these I mean, monkery; the worship of relics; invocation of saints; prayers for the dead; the superstitious use of images, of the sacraments, of the sign of the cross, and of the consecrated oil.” (Page 52.) 3. I have nothing to do with the fourth or fifth century. But to what you allege in support of this charge, so far as it relates to the third century, I have a few things to reply. And, First, you quote not one line from any Father in the third century, in favour of monkery, the worship of relics, the invocation of saints, or the superstitious use either of images or consecrated oil. How is this, Sir? You brought eight accusations at once against the Fathers of the third, as well as the following centuries: And as to five of the eight, when we call for the proof, you have not one word to say ! As to the sixth, you say, “In the sacrament of the Eucharist, several abuses were introduced.” (Page 57.) You instance, first, in mixing the wine with water. But how does it appear that this was any abuse at all?

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

James, who said, “Is any sick among you? Let him send for the Elders of the Church; and let them pray over him, anointing him with oil, in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up.” (Chap. v. 14, 15.) The sum is: You have charged the Fathers of the third century with eight of the chief corruptions of Popery: (1) Monkery; (2.) The worship of relics; (3.) Invocation of saints; (4.) The superstitious use of images; (5.) Of the consecrated oil; (6.) Of the sacraments; (7.) Of the sign of the cross; (8.) Praying for the dead. And what is all this heavy charge come to at last? Why, just thus much: Some of them, in the beginning of the third century, did superstitiously use the sign of the cross; and others, in the middle of that century, offered up the Eucharist for the Martyrs on their annual festivals; though how you make IO LETTER. To this “the superstitious use of the sacraments,” I know not, or how these come to be the “chief corruptions of Popery.” Praying thus far for the dead, “that God would shortly accomplish the number of his elect and hasten his kingdom,” and anointing the sick with oil, you will not easily prove to be any corruptions at all. As to monkery, the worship of relics, invocation of saints, and the superstitious use of images, you have not even attempted to prove that these Fathers were guilty: So that, for aught appears, you might as well have charged them on the Apostles. “Yet it is no more,” you solemnly assure us, “than what fact and truth oblige you to say!” (Page 65.) When I meet with any of these assurances for the time to come, I shall remember to stand upon my guard. 6. In the following pages you are arguing against the miracles of the fourth and fifth century. After which you add: “But if these must be rejected, where then are we to stop? And to what period must we confine ourselves? This, indeed, is the grand difficulty, and what has puzzled all the other Doctors who have considered the same question before me.” (Page 71.) Sir, your memory is short. In this very Discourse you yourself said just the contrary.

4. You observe, Fifthly, how Tertullian was “imposed upon by the craft of ecstatic visionaries,” (page 99,) and then fall upon Cyprian with all your might: Your objections to whom we shall now consider:-- And, First, you lay it down as a postulatum, that he was “fond of power and episcopal authority.” (Page 101.) I cannot grant this, Sir: I must have some proof; else this, and all you infer from it, will go for nothing. You say, Secondly, “In all questionable points of doctrine or discipline, which he had a mind to introduce into the Christian worship, we find him constantly appealing to the testimony of visions and divine revelations. Thus he says to Caecilius, that he was divinely admonished to mix water with wine in the sacrament, in order to render it effectual.” You set out unhappily enough. For this can never be a proof of Cyprian’s appealing to visions and revelations in order to introduce questionable points of doctrine or discipline into the Christian worship; because this point was unquestionable, and could not then be “introduced into the Christian wor ship,” having had a constant place therein, as you yourself have showed, (Introductory Discourse, p. 57) at least from the time of Justin Martyr. Indeed, neither Justin nor Cyprian use those words, “In order to render it effectual.” They are an ingenious and honest addition of your own, in order to make something out of nothing. 5. I observe you take much the same liberty in your next quotation from Cyprian. “He threatens,” you say, “to execute what he was ordered to do ‘against them in a vision.’” (Page 102.) Here also the last words, “in a vision,” are an improvement upon the text. Cyprian’s words are, “I will use that admonition which the Lord commands me to use.”* But neither was this in order to introduce any questionable point, either of doctrine or discipline; no more than his using the same threat to Pupianus, who had spoken ill of him and left his communion. 6. You go on: “He says likewise, he was admonished of God to ordain one Numidicus, a Confessor, who had been left for dead, half burnt and buried in stones.” (Pages 103, 104.) True, but what “questionable point of doctrine” or discipline did he introduce hereby ?

The sixth of the miraculous gifts which you enumerated above, namely, “the discernment of spirits,” you just name, and then entirely pass over. The seventh is, that of “expounding the Scriptures.” (Page 116.) You tack to it, “or the mysteries of God.” But, inasmuch as it is not yet agreed (as was intimated above) whether this be the same gift, it may just as well be left out. 2. Now, as to this, you say, “There is no trace of it to be found since the days of the Apostles. For even in the second and third centuries, a most senseless and extravagant method of expounding them prevailed. For which when we censure any particular Father, his apologists with one voice allege, ‘This is to be charged to the age wherein he lived, which could not relish or endure any better.’” I doubt much, whether you can produce one single apologist for any “ridiculous comment on sacred writ,” who anywhere “alleges, that the second or third century could not relish or endure any better.” But if they were all to say this with one voice, yet no reasonable man could believe them. For it is notoriously contrary to matter of fact. It may be allowed, that some of these Fathers, being afraid of too literal a way of expounding the Scriptures, leaned sometimes to the other extreme. Yet nothing can be more unjust than to infer from hence, “that the age in which they lived could not relish or endure any but senseless, extravagant, enthusiastic, ridiculous comments on sacred writ.” Will you say, that all the comments on Scripture, still to be found in the writings of Ignatius, Polycarp, Athenagoras, or even of Origen and Clemens Alexandrinus, are senseless and extravagant? If not, this charge must fall to the ground; it being manifest, that even “the age in which they lived” could both “endure and relish” sound, sensible, rational (and yet spiritual) comments on holy writ. Yet this extravagant charge you have repeated over and over in various parts of your work; thrusting it upon your reader in season and out of season: How fairly, let all candid men judge. 3. Touching the miraculous gift of expounding Scripture, you say, “Justin Martyr affirms, it was conferred on him by the special grace of God.” (Page 117.) I cannot find where he affirms this.

I reverence them, because they were Christians, such Christians as are above described. And I reverence their writings, because they describe true, genuine Christianity, and direct us to the strongest evidence of the Christian doctrine. Indeed, in addressing the Heathens of those times, they intermix other arguments; particularly, that drawn from the numerous miracles which were then performed in the Church; which they needed only to open their eyes and see daily wrought in the face of the sun. But still they never relinquish this: “What the Scripture promises, I enjoy. Come and see what Christianity has done here; and acknowledge it is of God.” I reverence these ancient Christians (with all their failings) the more, because I see so few Christians now; because I read so little in the writings of later times, and hear so little, of genuine Christianity; and because most of the modern Christians, (so called,) not content with being wholly ignorant of it, are deeply prejudiced against it, calling it enthusiasm, and I know not what. That the God of power and love may make both them, and you, and me, such Christians as those Fathers were, is the earnest prayer of, Reverend Sir, Your real friend and servant. January 24, 1748-9.

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.

29.) “The sheep should not cast away their skin, because wolves sometimes hide themselves under it.” (St. Austin de Serm. Dom. in Monte.) Q. 13. Since the Scripture may be misunderstood, have they no judge to determine the sense of it? A. They say, “It belongs to the Church” (of Rome) “to judge of the sense of Scripture, and no one may presume to interpret the Scripture contrary to the sense which Mother Church hath held and doth hold.” (Concil. Trid. Sess. 4. Decret. de Edit. et Usu Script.) It cannot be called the Church of God where the legitimate successor of St. Peter in the Roman Chair, and the undoubted vicar of Christ, doth not preside: What the Church doth teach is the express word of God; and what is taught against the sense and consent of the Church, is the express word of the devil. (Cardinal Hosius de expresso Dei verbo, p. 642, 643.) REPLY. While the Apostles were alive, the Churches of Christ, in matters of dispute, applied themselves to them, as in the point of circumcision; (Acts xv.2;) but since they of the Church of Rome can never prove the like infallibility in their Church, nor direct us where it is, we think ourselves as well in our Church as they can be in theirs; and that as long as we have the Scripture, the Church is to be referred to the Scripture, and not the Scripture to the Church; and that, as the Scripture is the best expounder of itself, so the best way to know whether anything be of divine authority, is to apply ourselves to the Scripture. “If I would have the Church demonstrated, it is not by human teachings, but by the divine oracles.” (St. Aug. de Unit. Eccles. cap. 3.) “The way for understanding the Scriptures, is to demon strate out of themselves, concerning themselves.” (Clem. Alex. Strom. l. 7, p. 757.) QUESTION 14. WHAT doth the Church of Rome teach concerning repentance? ANswer (1.) It teacheth that contrition, which is a sorrow for sin past, and a purpose of not committing it for the future, though perfected with charity, is not sufficient to reconcile a person to God without penance, or confession to a Priest either in act or desire. (Concil. Trid. Sess. 14, c. 4. Catech. Rom. Pars 2, de Sacrament. Paenit. n. 38.) A.

REPLY. Cardinal Quignonius, at the instance of Pope Paul the Third, reformed the Breviary; and instead of legends, set Scriptures for the lessons. But Pope Pius Quintus, who afterward undertook to reform it also, pro hibited that of Quignonius, (Bulla Prefixa Breviar. Rom. Jussu Pii V. Edit.,) and instead of the Scriptures, placed legends again; and so it continues. Q. 30. In what language is their service performed? A. It is performed in all places among them in the Latin tongue, which is in no place vulgarly understood. Q. 31. Is the having the service in an unknown tongue enjoined in the Church of Rome? A. Yes: It is required that it should be celebrated in the Latin tongue; and whosoever shall say that it ought only to be administered in the vulgar tongue is accursed. (Concil. Trid., Sess. 23, c. 8, & Can. 9.) Hence, when of late years the Missal, or Mass-book, was translated into French, it was declared, by Pope Alexander the Seventh, to be a “seed plot of disobedience, rashness, and schism;” and he calls them that did it, “ sons of perdition; ” and doth “condemn, reprobate, and forbid” that Missal. REPLY. In divine worship, (as in all other actions,) the first thing to be considered is the end, and the next thing is the means conducing to that end. The end is the honour of God, and the edification of the Church; and then God is honoured, when the Church is edified. The means conducing to that end, are to have the service so administered as may inform the mind, engage the affections, and increase devotion: But that cannot be done, where the tongue it is celebrated in is not understood. Thus we are taught by the Apostle: “He that speaketh in an unknown tongue speaketh not unto men.” (1 Cor. xiv. 2.) “If I know not the meaning of the voice, he that speaketh shall be a barbarian unto me.” (Verse 11.) “If thou shalt bless with the Spirit,” (by the gift of an unknown tongue,) “how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks?” (Verse 16.) How can the people be attentive to the lessons, answer at the responses, be devout in the prayers, profess their faith in the creeds, when they do not understand what is read, prayed, or professed ? Thus St.

Thus St. Ambrose, on 1 Cor. xiv.: “It is evident that the mind is ignorant where the tongue is not understood. The unskilful person, hearing what he doth not understand, knows not the conclusion of the prayer, and doth not answer, Amen.” Q. 32. What are the objects of worship in the Church of Rome? A. Besides the blessed Trinity, angels, the Virgin Mary, and saints. REPLY. Our Saviour says, “Thou shalt worship the Lord thy God, and him only shalt thou serve.” (Matt. iv. 10.) As divine worship is due to God, so it is not lawful to give it to any other. The Church of Rome doth acknowledge this, but says the worship they give to saints and angels is not of that kind (Catech. Rom., par. 3, c. 2, n. 8, par. 4, c. 6, n. 3.) But what worship is peculiar to God, if prayer is not? So thought St. Ambrose: “Thou only art to be invocated.” (De Obitu Theodos.) For God alone can receive our prayer, or can give what we pray for, or be the object of our faith and trust. Q. 33. What honour do they give to the angels? A. (1.) The Church of Rome teaches that angels are to be worshipped, (Catech. Rom., par. 3, c. 2, n. 8, 9, venerari, adorare, colere,) invoked, and prayed to. (Ibid., n. 10.) And they have litanies and prayers composed for this purpose. (Litaniae, sec. Angelorum, vid. Horologium Tutelaris Angeli a Drexelio. p. 84, Duac. 1623.) A. (2.) They teach, that as every particular person hath a guardian angel from his birth, (Catech. Rom., par. 4, cap. 9, sec. 1, n. 4, 6,) so it is fit to commit themselves more parti cularly to him, (Horolog. Drex., p. 108,) after this manner: “Blessed angel ! to whose care our loving Creator hath committed me, defend me this day, I beseech you, from all dangers, and direct me in the way I ought to walk.” (The Child’s Catechism, 1678.) REPLY. We honour the holy angels, as they are God’s ministers, and are “sent forth to minister unto them that shall be heirs of salvation.” (Heb. i. 14.) But, to worship or pray to them, we dare not, as it is what they themselves refuse and abhor, (Rev. xix.

xix. 10,) and the Scripture doth condemn as “a sign of a fleshly mind, vainly intruding into those things which we have not seen.” (Col. ii. 18.) Theodoret, upon this text, saith, that the practice of worshipping angels continued a long time in Phrygia and Pisidia; wherefore the Synod of Laodicea doth forbid praying to angels: “For Christians ought not to forsake the Church of God, and depart aside and invocate angels, which are things forbidden.” (Conc. Laod, Can. 35.) Q. 34. What religious honour do they give to the saints? A. They pray to them as their intercessors, make confessions to them, offer incense, and make vows to them, venerate their images and relics. Q. 35. For what reason do they pray to saints? A. That by their help they may obtain benefits from God, (Concil. Trid, Sess. 25, de Invocat.,) who doth confer many favours upon mankind, by their merit, and grace, and inter cession. (Catech. Rom., par. 3, c. 2, sec. 12.-Missal. Rom. proprium Missarum de Sanctis.) Q. 36. After what manner do they pray to saints? A. They pray to them as favourites with God, that they would take them into their protection, and would obtain those things of God for them which they want. Therefore they plead that they have two different forms of prayers; for to God they properly say, “Have mercy upon us, hear us:” To a saint, “Pray for us.” (Catech. Rom., par. 4, c. 6, n. 3.) Q. 37. But have they not those forms in their Missals, Breviaries, and common books of devotion, which are parti cularly and immediately applied to the saints for obtaining what they want? A. Yes; it is too manifest to be denied; and though they have been more sparing of late years, yet nothing formerly more frequent. As, for instance: In a Missal printed at Paris, an. 1520, fol. 51, there is this prayer to St. Agnes:-- “O Agnes, woman of the Lamb, do thou enlighten us within | Destroy the roots of sin, O excellent Lady. After the grievances of the world, do thou translate us to the company of the blessed!” REPLY. “There is one God, and one Mediator between God and men, the Man Christ Jesus; who gave himself a ransom for all.” (1 Tim. ii. 5, 6.) “Who is he that condemneth?

But what would this Father have said, if, instead of a chair adorned and set forth in honour of the Virgin Mary, (as those women did,) he had found her advanced to a throne of a mediatrix in heaven? What, if instead of cakes, there had been litanies and prayers offered to her, and that in more abundance than to Christ himself? What, if he had found them praying, “O holy mother, succour the miserable, help the weak, comfort those that mourn?” (Breviar. Rom. AEstiv. Suffragia.) I doubt not but he would have said of this, what he doth of the other, that they “would obtrude her upon us for God;” and have called it “heresy and idolatry.” Q. 41. What external representations or memorials have they in the Church of Rome, which they give veneration and worship to? A. They have the relics and images of the Virgin Mary and saints (Concil. Trid, Sess. 25, de Invoc.) Q. 42. What do they mean by relics? A. The bodies or remainders of them, or particular things belonging or relating to them when alive, as an arm, or thigh, bones, or ashes; (Ex Decret. Regist. Praefix. Brev. Rom.;) and the part in which they suffered; (Catech. Rom, par. 3, c. 2, n. 15;) or the things by which they suffered; as the chains with which St. Peter was bound. (Brev. Rom. Par. AEstiv. Aug. Fest. Petri ad Vinc.) REPLY. “He” (God by Michael) “buried Moses; but no man knoweth of his sepulchre unto this day.” (Deut. xxxiv. 6.) S. Barradas the Jesuit, upon the place, saith, “It is the common opinion of Lyra, Abulensis, Cajetan, and others, that the sepulchre was hid, lest the Israelites, who were inclined to the worship of idols, should worship Moses as God. For they say, that when the devil would for that reason have showed the grave and the body of Moses to the Israelites, St. Michael hindered; and this was the contention spoken of Jude 9.” (Seb. Barrad. Itinerar. Fil. Israel.) They could give no greater honour to the body of Moses, than is given to relics in the Church of Rome; and if that was idolatry, and Moses’s body was concealed to prevent it, then there is as much reason to think it unlawful now in this case, as it was then in that. Q. 43.

43. For what cause do they show this regard to relics? A. By the veneration of them they obtain the help of the saints (Concil. Trid, Sess. 25, de Invocat.) whom the relics relate to ; and many benefits are thereby conferred by God upon mankind; for by these the dead have been raised, the infirm cured, and devils cast out. (Catech. Rom, ibid.; Breviar. Rom., ibid.) REPLY. We read of Hezekiah, (2 Kings xviii. 4) that he “brake in pieces the brazen serpent that Moses had made:” And the reason was, because the children of Israel did burn incense to it. The brazen serpent was of God’s own institu tion; (Num. xxi. 8;) by looking up to which, the people were formerly cured. And though it was preserved as a memorial of that divine operation; yet, when abused to idolatry, he cut it in pieces. And were these truly relics of saints, and did work those miracles they pretend, it would be no reason for that reverence and worship they give to them; but the reverence and worship given to them should, according to good King Hezekiah’s practice, be a reason to give them a decent interment. Q. 44. What kind of reverence or worship is required to be given to images and pictures in the Church of Rome? A. They kiss them, uncover the head, and fall down, before them; offer incense, and pray to them, and use all such pos tures of worship as they would do to the person or persons thereby represented, (whether Christ, the Virgin Mary, or other saints,) if they were present: And whosoever doth think otherwise, is accursed. (Concil. Trid., Sess. 25, de Invocat. Catech. Rom., par. 4, c. 6, n. 4.) And accordingly, the Priest is to direct the people to them, that they may be worshipped. (Ut Colantur, Catech. Rom., par. 3, c. 2, n. 24.) REPLY. On the contrary, the Second Commandment teaches us, “Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above,” &c.

On the contrary, the Second Commandment teaches us, “Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above,” &c. “Thou shalt not bow down thyself to them, nor serve them.” In which there are two words to be considered: The one, pesel, which we rightly translate graven image; for it properly signifies anything carved and cut out of wood or stone; and so it is about forty times rendered in the Greek translation, 7 Aurlov, “a graven thing.” So that an idol and an image are there forbidden. The next word is themunah, which doth properly signify a similitude or likeness, (as is confessed,) and is always so translated. And thus it was understood by the Fathers. So Justin Martyr, when he recites this law, saith, “God forbad every image and similitude,” sixova was ouoloux. And therefore Cassander grants that the ancient Christians “abhorred all veneration of images.” (Consult, art. 21, de Imagin.) Indeed, the command is so express against this practice, that there has been a kind of self-condemnation in the Church of Rome; whilst they commonly either altogether leave out this Commandment, (The Child's Catechism, printed 1678) or render it imperfectly and by halves: “Thou shalt not make to thee an idol.” Q. 45. What do they profess is their intention in the reverence they give to images and pictures? A. They declare that the honour given to images and pictures is referred to the prototypes, (Concil. Trid, ibid.,) or the persons represented by them, whether God the Father, Christ, angels, or saints; and when they fall down before the image or picture, they worship God, or Christ, the angel, or saint. REPLY. If an image be a representation of a divine person, and worship be due to the image for the sake of the person represented in it; then, such as the person is, such must the worship be that is due to his image; and what is due to the person, if present, is due to the image in his absence. For to give one honour to the person, and another to the image; a superior to the person, and an inferior to the image; is to terminate the worship in the image, and not pass it from thence to the person, as Gretser, the Jesuit, argues: (De Cruce, l. 1, c. 49, sec.

49, sec. Secundo itaque :) But if it be to pass from the image unto the person, then we know what they do when they kiss, and uncover their heads, and bow down to, and worship, an image; and have reason to remember the Apostle's advice: “Keep yourselves from idols.” (1 John v. 21.) Q. 46. What regard have they to the material cross or crucifix? A. (1.) They ascribe peculiar virtue to it, and pray that God would make the wood of the cross to “be the stability of faith, an increase of good works, the redemption of souls.” (Ponti ficale in Bened. Novae Crucis.) (2.) They use all expressions of outward adoration, by kiss ings and prostrations, &c. (Missale Fer. 6, In Parasc.) (3.) They pray directly to it, to “increase grace in the godly, and blot out the sins of the guilty.” (Ibid., Sub Ante Domin. Pass. et Fest. Invent. Crucis.) (4.) They give latria to it, which is the sovereign worship that is peculiar to God. (Pontif Rom. Ordo ad Recep. Imper. Rubr. 1, et Gretser de Cruce, l. 1, c. 49.) REPLY. The Church of Rome, though without any autho rity from Scripture, (which uses the words promiscuously,)* makes a distinction between latria and doulia: The former is the worship they give to God; the latter the worship they give to saints. Now, they grant, that to give latria, or sovereign worship, to any besides God, is idolatry; and that, were not the host the very body and blood of Christ, it would be no less than idolatry to give that honour to the host, which they * EösAevdate, “Ye did service to them that were no gods.” (Gal. iv. 8.) Exarpevaav, “They served the creature.” (Rom. i. 25.) give to Christ: We understand, then, how to call that worship they give to the cross: They themselves call it latria; so we may, by their leave, call it idolatry. For whatever the host is, the cross is but a representation, and not the person worshipped. Q. 47. Do they think it lawful to represent God and the blessed Trinity by pictures and images, and to worship them? A. Such pictures are not only almost everywhere received in the Church of Rome, but universally tolerated; (Bellarm. de Imag., l. 2, c. 8, sec. Ultimo probatur;) and are both recommended as expedient for the people. (Concil.

(Concil. Trid, Sess. 25, de Sacr. Imag. Catech. Rom., par. 3, c. 2, n. 20,) and proposed to them to be worshipped. (Cajetan. in Aquin., q. 25, art. 3.) REPLY. There is nothing more expressly forbidden in Scripture, than the making any image or representation of God: “Take ye good heed unto yourselves, (for ye saw no manner of similitude,) lest ye corrupt yourselves; and make you a graven image, the similitude of any figure.” (Deut. iv. 15, 16.) If it had been acceptable to God, he would have chosen a similitude to appear in ; but seeing he did not, they were not to presume to make one for him. This is to “change his glory.” (Rom. i. 21, &c.) And “to place such an image in a Christian temple is abominable,” saith St. Austin. (De Fide et Symb., c. 7.) And “thus to describe the Trinity, is a deformation of it,” saith Cassander. (Art. 21, sec. de Imag.) Q. 48. Upon what pretence do they make such representa tions of God? A. They say, they thereby represent not God, but some of his properties and actions, after the manner they are described in Scripture; as when “the Ancient of days” is said to “sit on a throne, having the books opened before him; ” (Dan. vii. 9, 10;) thereby signifying his etermity and infinite wisdom. (Catech. Rom., ibid.) REPLY. But what is this to those images and pictures used by them which have no resemblance in Scripture? Such are their descriptions of the Trinity in Unity, as of God the Father like an old man, having the Son lying in his bosom, and the IIoly Ghost over his head like a dove. (2.) God himself never appeared in any form; and so the resemblance in Daniel was only a prophetical scheme, and did no more belong to God than the eyes and ears that are ascribed to him in Scripture. (3) God cannot be represented at all, but by such proper ties and effects: But if an image of God be forbidden to be worshipped, then the image, even by such properties and effects, is forbidden to be worshipped. Q. 49. But are not such descriptions of God, the way to represent him, as if he was like unto one of us? A.

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

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

A. It chiefly belongs to Bishops, Priests, and Deacons; but, in case of necessity, men or women, Jews, infidels, or heretics may do it, if they intend to do what the Church doeth. (Concil. Trid, Sess. 7, De Bapt., can. 4; Catech. Rom., pars 2, c. 2, n. 24.) REPLY. Our Saviour gave commission to the Apostles and their successors, in the office of the ministry, to “teach all nations, baptizing them.” (Matt. xxviii. 19, 20.) So that women, Jews, and infidels, have no more a power to admi nister baptism, than they have to teach, or to be Priests. Q. 57. What ceremonies are used in the administration of baptism in the Church of Rome? A. Before baptism, there is, (1.) Chrism, or oil mixed with water, in the consecration of it. (Catech., ibid., n. 11, 60.) (2.) Exorcism, composed of certain words, prayers, and actions, for driving away the devil out of the child, and the salt, &c. (Catech., ibid., n. 65.) And the Priest is to blow in the face of the child, after the form of a cross, saying, “Go out of him, Satan,” &c. (Pastorale, Antwerp, 1625.) (3.) The forehead, eyes, breast, &c., are to be crossed, to show that, by the mystery of baptism, the senses are opened to receive God, and to understand his commands. (Catech., n.67; Pastor., ibid.) (4.) Then some exorcised salt is to be put into the mouth, to signify a deliverance from the putrefaction of sin, and the savour of good works. (Catech., ibid., n. 66.) And the Priest in putting it into the mouth, saith, “N, take the salt of wisdom, and let it be a propitiation for thee to eternal life. Amen.” (Pastor, ibid.) (5.) Then the nose and ears are to be anointed with spittle, and then the child is to be brought to the water, as the blind man to Siloam, to signify it brings light to the mind. (Catech., ibid., n. 60.) After baptism, (1.) The Priest anoints the top of the head with chrism; (Catech., ibid., n. 72;) and he adds, “Let him anoint thee with the chrism of salvation.” (Pastor., ibid.) (2.) He puts a white garment on the baptized, saying, “Take this white garment, which thou mayest bring before the judgment-seat of Christ, that thou mayest have life eternal.” (Catech., ibid., n.

72;) and he adds, “Let him anoint thee with the chrism of salvation.” (Pastor., ibid.) (2.) He puts a white garment on the baptized, saying, “Take this white garment, which thou mayest bring before the judgment-seat of Christ, that thou mayest have life eternal.” (Catech., ibid., n. 73.) (3.) A lighted candle is put into the hand, to show a faith inflamed with charity, and nourished with good works. (Ibid., n. 74.) REPLY. It is pleaded for these ceremonies, that they are appointed for the majesty of divine worship; and that the benefits contained in the sacraments may be better imprinted on the mind. (Catech, par. 2, c. 2, n. 59.) But can we think it for the majesty of baptism to have it dressed up like a form of conjuration, that the child must be supposed to be possessed with the devil, and the Priest must blow in his face three times, with, “Get thee out, Satan,” before he can say, “Peace be with thee; ” and that he must cross him half a score times, or more, from part to part, in preparation to baptism? Can we think it for the majesty of it, to have salt exorcised in the name of the Father, Son, and Holy Ghost; and to be put into the mouth of the child, for a propitiation unto eternal life? Can we think it for the majesty of this ordinance, that the Priest should put some of his own spittle in his left hand, and then taking it thence with the thumb and fore finger of his right hand, touch both ears of the infant, and say, “Ephphatha, be thou opened !” and then his nostrils, and say, “For the odour of sweetness; but thou, O devil, fly;” and then on his right hand, after the manner of a cross, saying, “N, I deliver unto thee the mark of our Lord Jesus Christ, (t)* that thou mayest drive the adversary from thee on every side, and have life eternal?” And what are the benefits imprinted on the mind by these * N.B. Where this mark (+) stands, the sign of the cross is made. fantastical ceremonies? Or when is it such benefits are promised as these are said to signify?

Or when is it such benefits are promised as these are said to signify? Is it not rather a debasing of it, to have such rites and prayers introduced into it, as signify that which baptism was never appointed for? To give an instance in the salt used in it:-- “I exorcise thee, O creature of salt, in the name of the Father (t) Omnipotent, and in the love of our (t) Lord Jesus Christ, and in the virtue of the Holy (t) Spirit. I exorcise thee by the living (+) God, by the true (t) God, by the holy (+) God, who hath created thee for the safeguard of mankind, and hath commanded it to be consecrated by his servants for the people that come to believe, that in the name of the holy Trinity thou beest made a wholesome sacrament to put the enemy to flight. Therefore we pray thee, O our Lord God, that in sanctifying (t) thou dost sanctify this creature of salt, and in blessing (t) thou dost bless it, that it may be a perfect medicine to all that take it.” Q. 58. Is confirmation a sacrament? A. It is, properly and truly; and whosoever holds otherwise is accursed. (Concil. Trid, Sess. 7, de Confirm., can. 1.) REPLY. The Roman Catechism saith, that sacraments cannot be instituted by any but God. (Catech., ibid., n. 6.) And yet the great Schoolman, Alex. Ales, saith, “Christ did not institute nor declare confirmation to be a sacrament.” (Pars 4, q.4, m. 1.) So by their own confession it is none. Q. 59. What is the matter of the sacrament of confirmation? A. The matter is chrism, which is an ointment compounded of oil-olive and balsam, and consecrated by the Bishop (Cate. Rom., par. 2, c. 3, n. 2, 7, 27) upon Maundy-Thursday. (Sum of Christian Doctrine, London, 1686.) REPLY. That chrism is either of divine institution, or the matter of a sacrament, may be said, but cannot be proved. Q. 60. What is the form of consecration? A. The form is the words used by the Bishop, when he crosses the forehead with the chrism, viz., “I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, Son, and Holy Ghost.” (Catech., n. 2, 11.) REPLY.

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

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

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

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

22, c. 5;) or, as others, were instituted by the Holy Ghost; (Bellar minus, cap. de Sacr. Mis. ;) and that they serve for the majesty of that sacrifice, and to raise the mind to the contemplation of the divine things concealed in it; so none of them are superfluous and vain. (Catech., par. 2, c. 4, n.81.) But how shall we reconcile this to the numerous crossings and sprinklings, used in the celebration of the mass? For example: When the Priest is clothed with the garments rehearsed before, he comes to the altar; and, standing on the lowest step, just against the middle of it, he makes a profound reverence to the altar and crucifix. Then he ascends, and, having placed the books, &c., in order, he descends to the lowest step, and, turning himself to it, with his hands joined before his breast, and making a reverence to the altar or crucifix, he begins the mass, standing upright, and drawing with his right hand (his left hand laid on his breast) the sign of the cross from his forehead to his breast. Then he joins his hands before his breast; the Minister standing on his left hand behind him, bowing, saith, Ad Deum, &c. Then the Priest, with the Minister, say the psalm, Judica me, with Gloria Patri, at which he is to bow his head to the cross. Then he repeats the Introibo, making with his right hand the sign of the cross from the forehead to the breast. Then he bows his head and body to the altar, and there he stands bowing till the Minister saith, Misereatur. When he saith, Mea culpa, he smites thrice upon his breast with the right hand; and thus the Missal proceeds in its ceremonies in all the remaining parts of the service. Q. 75. WHAT is the matter and form of the sacrament of penance? A. The matter is contrition, confession, and satisfaction. The form is, “I absolve.” (Catech. Rom., par. 2, c. 5, n. 14, 15.) REPLY. We are told, that the matter of a sacrament is somewhat sensible; (Catech. Rom., par. 2, c. 1, n. 11;) then how is penance a sacrament, which has no such matter? For where is the matter that is sensible in contrition? The Council, to avoid this, call it, Quasi materia,--“A matter after a sort.” (Concil. Trid, Sess. 14, can. 3.) Q.

A. The eyes, because of seeing; the ears, because of hear ing; the mouth, because of tasting, or speech; the hands, because of touching; the feet, because of motion; the reins, because the seat of lust. (Catech., ibid., n. 10.) Q. 84. When is this anointing administered ? A. It is to be administered only when persons are supposed to be near the point of death; (Concil. Trid, ibid., c. 3; Bel larm. Extr. Unct, l. 1, c. 2, sec. Accedit;) whence it is called extreme unction. (Catech., ibid., n. 2, 14.) REPLY. We read, when the twelve Apostles were sent forth, they “anointed with oil many that were sick, and healed them;” (Mark vi. 13;) making use of that anointing, not as a natural means, but as a mystical sign of the miraculous cure to be wrought by the power of Christ. And as long as this power continued in the Church, so long there was a reason for continuing this rite. Accordingly, the Apostle directs, “Is any sick? Let him call for the Elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick.” (James v. 14, 15.) But when the power ceased, there was no reason for the continuance of this sign. And yet this ceremony of anointing is not only continued in the Church of Rome without any pretence to the power, but the nature and the use of it is wholly perverted from what it was in apostolical times. For, (1.) This rite was then used in curing the sick, but was not necessary to it; for we find them also cured by imposition of hands, (Mark xvi. 18; Acts ix. 17,) or by a word. (Acts ix. 34.) But in the Church of Rome it is made absolutely necessary. (2.) In apostolical times it was a mere rite; but in the Church of Rome it is made a sacra ment, and whosoever saith it is a mere rite is accursed. (Concil. Trid., Sess. 14, Can. 1.) (3.) It was used in apostolical times properly for corporal maladies; but in the Church of Rome properly for the soul, and but accidentally for the body. (Bellarm. de Extr. Unct., l. 1, c. 2, sec.

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

I might have further considered their notes of a Church, and, showed how many of them are not true, or, however, do not belong to the Church of Rome; but that would be too large a subject to enter upon: And what has been said will be sufficient to show how far that Church hath erred from truth and reason. For if we set their Councils, Missals, Breviaries, Rituals, and Catechisms on one side, and Scripture and antiquity on the other, we shall find their doctrines and practices as well opposite to those as they are opposite to ours; and may be assured that persons may sooner lose their eyes, than find there such a primacy of St. Peter as they contend for, or their Vicarship of the Pope, the invocation of saints, the worship of images, service in an unknown tongue, transubstantiation, purgatory, and the rest that we contend against. Scripture and indubitable antiquity are the authority we appeal to ; thither we refer our cause; and can heartily conclude with that of Vincentius Lyrin, “That is to be held, which hath been believed everywhere, always, and by all.” (Contr. Haer., c. 3.)

As it is written, Jacob have I loved, but Esau have I hated.” (ix. 12, 13.) For it is undeniably plain, that both these scriptures relate, not to the persons of Jacob and Esau, but to their descendants; the Israelites sprung from Jacob, and the Edomites sprung from Esau. In this sense only did “the elder” (Esau) “serve the younger;” not in his person, (for Esau never served Jacob,) but in his posterity. The posterity of the elder brother served the posterity of the younger. The other text referred to by the Apostle runs thus: “I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” (Mal. i. 2, 3.) Whose heritage was it that God laid waste? Not that which Esau personally enjoyed; but that of his posterity, the Edom ites, for their enormous sins, largely described by several of the Prophets. So neither here is there any instance of any man being finally condemned by the mere sovereign will of God. 58. The unchangeableness of God, we allow likewise. “In Him is no variableness, neither shadow of turning.” But you seem to lie under a mistake concerning this also, for want of observing the scripture account of it. The Scripture teaches, (1.) That God is unchangeable with regard to his decrees. But what decrees? The same that he has commanded to be preached to every creature: “He that believeth shall be saved; he that believeth not shall be damned.” The Scripture teaches, (2.) That God is unchangeable with regard to his love and hatred. But how? Observe this well; for it is your grand mistake, and the root of almost all the rest. God unchangeably loveth righteousness, and hateth iniquity. Unchangeably he loveth faith, and unchangeably hateth unbelief. In consequence hereof he unchangeably loves the righteous, and hateth the workers of iniquity. He unchange ably loves them that believe, and hates wilful, obstinate unbe lievers. So that the scripture account of God’s unchangeable ness with regard to his decrees, is this: He has unchangeably decreed to save holy believers, and to condemn obstinate, impenitent unbelievers. And according to Scripture, his unchangeableness of affection properly and primarily regards tempers and not persons; and persons (as Enoch, Noah, Abraham) only as those tempers are found in them.

But you will not say, all who hold it love God; so it is no certain means to that end. Nor will you say, that none love him who hold it not : Neither, therefore, is it a necessary means. But, indeed, when you talk at all of its “making men love God,” you know not what you do. You lead men into more danger than you are aware of You almost unavoid ably lead them into resting on that opinion; you cut them off from a true dependence on the fountain of living waters, and strengthen them in hewing to themselves broken cisterns, which can hold no water. 86. This is my grand objection to the doctrine of reproba tion, or (which is the same) unconditional election. That it is an error, I know ; because, if this were true, the whole Scripture must be false. But it is not only for this--because it is an error--that I so earnestly oppose it, but because it is an error of so pernicious consequence to the souls of men; because it directly and naturally tends to hinder the inward work of God in every stage of it. 87. For instance: Is a man careless and unconcerned, utterly dead in trespasses and sins?--Exhort him then (suppose he is of your own opinion) to take some care of his immortal soul. “I take care!” says he: “What signifies my care? Why, what must be, must be. If I am elect, I must be saved; and if I am not, I must be damned.” And the reasoning is as just and strong, as it is obvious and natural. It avails not to say, “Men may abuse any doctrine.” So they may. But this is not abusing yours. It is the plain, natural use of it. The premises cannot be denied, (on your scheme,) and the conse quence is equally clear and undeniable. Is he a little serious and thoughtful now and then, though generally cold and lukewarm?--Press him then to stir up the gift that is in him; to work out his own salvation with fear and trembling. “Alas,” says he, “what can I do !

Yet the Papists add tradition to Scripture, and require it to be received with equal veneration. By traditions, they mean, “such points of faith and practice as have been delivered down in the Church from hand to hand without writing.” And for many of these, they have no more Scripture to show, than the Pharisees had for their traditions. 4. The Church of Rome not only adds tradition to Scrip ture, but several entire books; namely, Tobit and Judith, the Book of Wisdom, Ecclesiasticus, Baruch, the two books of Maccabees, and a new part of Esther and of Daniel; “which whole books,” says the Church of Rome, “whoever rejects, let him be accursed.” We answer, We cannot but reject them. We dare not receive them as part of the Holy Scriptures. For none of these books were received as such by the Jewish Church, “to whom were committed the oracles of God:” (Rom. iii. 2:) Neither by the ancient Christian Church, as appears from the 60th Canon of the Council of Laodicea; wherein is a catalogue of the books of Scriptures, without any mention of these. 5. As the Church of Rome, on the one hand, adds to the Scripture, so, on the other hand, she forbids the people to read them. Yea, they are forbid to read so much as a summary or historical compendium of them in their own tongue. Nothing can be more inexcusable than this. Even under the law, the people had the Scriptures in a tongue vulgarly known; and they were not only permitted, but required, to read them; yea, to be constantly conversant therein. (Deut. vi. 6, &c.) Agreeable to this, our Lord commands to search the Scriptures; and St. Paul directs, that his Epistle be read in all the Churches. (1 Thess. v. 27.) Certainly this Epistle was wrote in a tongue which all of them understood. But they say, “If people in general were to read the Bible, it would do them more harm than good.” Is it any honour to the Bible to speak thus? But supposing some did abuse it, is this any sufficient reason for forbidding others to use it? Surely no. Even in the days of the Apostles, there were some “unstable and ignorant men,” who wrested both St.

Even in the days of the Apostles, there were some “unstable and ignorant men,” who wrested both St. Paul's Epistles, and the other Scriptures, “to their own destruction.” But did any of the Apostles, on this account, forbid other Christians to read them? You know they did not: They only cautioned them not to be “led away by the error of the wicked.” And certainly the way to prevent this is, not to keep the Scriptures from them; (for “they were written for our learning;”) but to exhort all to the diligent perusal of them, lest they should “err, not knowing the Scriptures.” 6. “But seeing the Scripture may be misunderstood, how are we to judge of the sense of it? How can we know the sense of any scripture, but from the sense of the Church 7 ° We answer, (1.) The Church of Rome is no more the Church in general, than the Church of England is. It is only one particular branch of the catholic or universal Church of Christ, which is the whole body of believers in Christ, scattered over the whole earth. (2.) We therefore see no reason to refer any matter in dispute to the Church of Rome, more than any other Church; especially as we know, neither the Bishop nor the Church of Rome is any more infallible than ourselves. (3.) In all cases, the Church is to be judged by the Scripture, not the Scripture by the Church. And Scripture is the best expounder of Scripture. The best way, therefore, to understand it, is carefully to compare Scripture with Scripture, and thereby learn the true meaning of it. 1. THE Church of Rome teaches, that “the deepest repentance or contrition avails nothing without confession to a Priest; but that, with this, attrition, or the fear of hell, is sufficient to reconcile us to God.” This is very dangerously wrong, and flatly contrary to Scrip ture; for the Scripture says, “A broken and contrite heart, thou, O God, wilt not despise.” (Psalm li. 17.) And the same texts which make contrition sufficient without confession, show that attrition even with it is insufficient. Now, as the former doctrine, of the insufficiency of contrition without confession, makes that necessary which God has not made necessary; so the latter, of the sufficiency of attrition with confession, makes that unnecessary which God has made necessary. 2.

Very near akin to that of purgatory, is the doctrine of Limbus Patrum. For the Church of Rome teaches, that “before the death and resurrection of Christ, the souls of good men departed were detained in a certain place, called Limbus Patrum, which is the uppermost part of hell.” “The lowermost,” they say, “is the place of the damned; next above this is purgatory; next to that, Limbus Infantum, or the place where the souls of infants are.” It might suffice to say, there is not one word of all this in Scripture. But there is much against it. We read that Elijah was taken up into heaven; (2 Kings ii. 11;) and he and Moses “appeared in glory.” (Luke ix. 31.) And Abraham is represented as in paradise, (Luke xvi. 22,) the blessed abode of good men in the other world. Therefore, none of these were in the Limbus Patrum. Consequently, if the Bible is true, there is no such place. 1. THE service of the Roman Church consists of prayers to God, angels, and saints; of Lessons, and of Confessions of Faith. All their service is everywhere performed in the Latin tongue, which is nowhere vulgarly understood. Yea, it is required; and a curse is denounced against all those who say it ought to be performed in the vulgar tongue. This irrational and unscriptural practice destroys the great end of public worship. The end of this is, the honour of God in the edification of the Church. The means to this end is, to have the service so performed as may inform the mind and increase devotion. But this cannot be done by that service which is performed in an unknown tongue. What St. Paul judged of this is clear from his own words: “If I know not the meaning of the voice,” (of him that speaks in a public assembly,) “he that speaketh shall be a barbarian to me.” (1 Cor. xiv. 11.) Again: “If thou shalt bless by the Spirit,” (by the gift of an unknown tongue,) “how shall the unlearned say Amen?” (Verse 16.) How can the people be profited by the Lessons, answer at the Responses, be devout in their Prayers, confess their faith in the Creeds, when they do not understand what is read, prayed, and confessed?

11.) Again: “If thou shalt bless by the Spirit,” (by the gift of an unknown tongue,) “how shall the unlearned say Amen?” (Verse 16.) How can the people be profited by the Lessons, answer at the Responses, be devout in their Prayers, confess their faith in the Creeds, when they do not understand what is read, prayed, and confessed? It is manifest, then, that the having any part of divine worship in an unknown tongue is as flatly contrary to the word of God as it is to reason. 2. From the manner of worship in the Church of Rome, proceed we to the objects of it. Now, the Romanists worship, besides angels, the Virgin Mary and other saints. They teach that angels, in particular, are to be “worshipped, invoked, and prayed to.” And they have Litanies and other Prayers composed for that purpose. In flat opposition to all this, the words of our Saviour are, “Thou shalt worship the Lord thy God, and him only shalt thou serve.” To evade this, they say, “The worship we give to angels is not the same kind with that which we give to God.” Vain words ! What kind of worship is peculiar to God, if prayer is not? Surely God alone can receive all our prayers, and give what we pray for. We honour the angels, as they are God’s Ministers; but we dare not worship or pray to them; it is what they themselves refuse and abhor. So, when St. John “fell down at the feet of the angel to worship him, he said, See thou do it not: I am thy fellow servant: Worship God.” (Rev. xix. 10.) 3. The Romanists also worship saints. They pray to them as their intercessors; they confess their sins to them; they offer incense and make vows to them. Yea, they venerate their very images and relics. Now, all this is directly contrary to Scripture. And, First, the worshipping them as intercessors. For, as “there is but one God to us, though there are gods many, and lords many;” so, according to Scripture, there is but one Intercessor or Mediator to us. (1 Cor. viii. 5, 6.) And suppose the angels or saints intercede for us in heaven; yet may we no more worship them, than, because “there are gods many on earth,” we may worship them as we do the true God.

5, 6.) And suppose the angels or saints intercede for us in heaven; yet may we no more worship them, than, because “there are gods many on earth,” we may worship them as we do the true God. The Romanists allow, “There is only one Mediator of redemption;” but say, “There are many mediators of inter cession.” We answer, The Scripture knows no difference between a mediator of intercession and of redemption. He alone “who died and rose again” for us, makes intercession for us at the right hand of God. And he alone has a right to our prayers; nor dare we address them to any other. 4. The worship which the Romanists give to the Virgin Mary, is beyond what they give either to angels or other saints. In one of their public offices, they say, “Command thy Son by the right of a mother.” They pray to her to “loose the bands of the guilty, to bring light to the blind, to make them mild and chaste, and to cause their hearts to burn in love to Christ.” Such worship as this cannot be given to any creature, without gross, palpable idolatry. We honour the blessed Virgin as the mother of the Holy Jesus, and as a person of eminent piety: But we dare not give worship to her; for it belongs to God alone. Meantime, we cannot but wonder at the application which the Church of Rome continually makes to her, of whose acts on earth the Scripture so sparingly speaks. And it says nothing of what they so pompously celebrate, her assumption into heaven, or of her exaltation to a throne above angels or archangels. It says nothing of her being “the mother of grace and mercy, the Queen of the gate of heaven,” or of her “power to destroy all heresies,” and bring “all things to all.” 5. The Romanists pay a regard to the relics of the saints also; which is a kind of worship. By relics, they mean the bodies of the saints, or any remains of them, or particular things belonging or relating to them when they were alive; as an arm or thigh, bones or ashes; or the place where, or the things by which, they suffered. They venerate these, in order to obtain the help of the saints.

They venerate these, in order to obtain the help of the saints. And they believe, “by these many benefits are conferred on mankind; that by these relics of the saints, the sick have been cured, the dead raised, and devils cast out.” We read of good King Hezekiah, that “he brake in pieces the brazen serpent which Moses had made.” (2 Kings xviii.4.) And the reason was, because the children of Israel burnt incense to it. By looking up to this, the people bitten by the fiery serpents had been healed. And it was preserved from generation to generation, as a memorial of that divine opera tion. Yet, when it was abused to idolatry, he ordered it to be broke in pieces. And were these true relics of the saints, and did they truly work these miracles, yet that would be no sufficient cause for the worship that is given them. Rather, this worship would be a good reason, according to Hezekiah’s practice, for giving them a decent interment. 6. Let us next consider what reverence the Church of Rome requires to be given to images and pictures. She requires “to kiss them, to uncover the head, to fall down before them, and use all such postures of worship as they would do to the persons represented, if present.” And, accordingly, “the Priest is to direct the people to them, that they may be worshipped.” They say, indeed, that, in falling down before the image, they “worship the saint or angel whom it represents.” We answer, (1.) We are absolutely forbidden in Scripture to worship saints or angels themselves. (2.) We are expressly forbidden “to fall down and worship any image or likeness of anything in heaven or earth,” whomsoever it may represent. This, therefore, is flat idolatry, directly contrary to the commandment of God. 7. Such, likewise, without all possibility of evasion, is the worship they pay to the cross. They pray that God may make the wood of the cross to “be the stability of faith, an increase of good works, the redemption of souls.” They use all expressions of outward adoration, as kissing, and falling down before it. They pray directly to it, to “increase grace in the ungodly, and blot out the sins of the guilty.” Yea, they give latria to it.

They pray directly to it, to “increase grace in the ungodly, and blot out the sins of the guilty.” Yea, they give latria to it. And this, they themselves say, “is the sovereign worship that is due only to God.” But indeed they have no authority of Scripture for their distinction between latria and dulia; the former of which they say is due to God alone, the latter that which is due to saints. But here they have forgotten their own distinction. For although they own latria is due only to God, yet they do in fact give it to the cross. This then, by their own account, is flat idolatry. 8. And so it is to represent the blessed Trinity by pictures and images, and to worship them. Yet these are made in every Romish country, and recommended to the people to be worshipped; although there is nothing more expressly for bidden in Scripture, than to make any image or representation of God. God himself never appeared in any bodily shape. The representation of “the Ancient of days,” mentioned in Daniel, was a mere prophetical figure; and did no more literally belong to God, than the eyes or ears that are ascribed to him in Scripture. t OF THE SACRAMENTS. 1. THE Church of Rome says, “A sacrament is a sensible thing, instituted by God himself, as a sign and a means of grace. “The sacraments are seven: Baptism, confirmation, the Lord’s supper, penance, extreme unction, orders, and marriage. “The parts of a sacrament are, the matter, and the form, or words of consecration. So in baptism, the matter is water; the form, ‘I baptize thee,’” &c. On this we remark, Peter Lombard lived about one thousand one hundred and forty years after Christ. And he was the first that ever determined the sacraments to be seven. St. Austin (a greater than he) positively affirms, “that there are but two of divine institution.” Again: To say that a sacrament consists of matter and form, and yet either has no form, as confirmation and extreme unction, (neither of which is ever pretended to have any form of words, instituted by God himself) or has neither matter nor form, as penance or marriage, is to make them sacra ments and no sacraments. For they do not answer that definition of a sacrament which themselves have given. 2.

2. However, they teach that “all these seven confer grace ex opere operato, by the work itself, on all such as do not put an obstruction.” Nay, it is not enough that we do not put an obstruction. In order to our receiving grace, there is also required previous instruction, true repentance, and a degree of faith; and even then the grace does not spring merely ex opere operato: It does not proceed from the mere elements, or the words spoken; but from the blessing of God, in consequence of his promise to such as are qualified for it. Equally erroneous is that doctrine of the Church of Rome, that, “in order to the validity of any sacrament, it is absolutely necessary the person who administers it should do it with an holy intention.” For it follows, that, wherever there is not this intention, the sacrament is null and void. And so there is no certainty whether the Priest, so called, be a real Priest; for who knows the intention of him that ordained him? And if he be not, all his ministrations are of course null and void. But if he be, can I be sure that his intention was holy, in administering the baptism or the Lord’s supper? And if it was not, they are no sacraments at all, and all our attendance on them is lost labour. 3. So much for the sacraments in general: Let us now proceed to particulars:-- “Baptism,” say the Romanists, “may, in case of necessity, be administered by women, yea, by Jews, infidels, or heretics.” No; our Lord gave this commission only to the Apostles, and their successors in the ministry. The ceremonies which the Romanists use in baptism are these : Before baptism, (1.) Chrism; that is, oil mixed with water is to be consecrated. (2.) Exorcism; that is, the Priest is to blow in the face of the child, saying, “Go out of him, Satan!” (3.) He crosses the forehead, eyes, breast, and several other parts of the body. (4.) He puts exorcised salt into his mouth, saying, “Take the salt of wisdom.” (5.) He puts spittle in the palm of his left hand, puts the fore-finger of his right hand into it, and anoints the child’s nose and ears therewith, who is then brought to the water.

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

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

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

14, 15.) But what has this to do with the extreme unction of the Church of Rome? In the first Church, this anointing was a mere rite: In the Church of Rome, it is made a sacrament I It was used in the first Church for the body; it is used in the Church of Rome for the soul: It was used then for the recovery of the sick; now, for those only that are thought past recovery. It is easy, therefore, to see, that the Romish extreme unction has no foundation in Scripture. 9. We are now to consider what the Church of Rome delivers concerning ordination. “This,” says she, “is properly a sacrament. He that denies it, let him be accursed.” “The orders received in the Church of Rome are seven : The Priest, the Deacon, the Subdeacon, the Acolythus, to carry the candle; the Exorcist, to cast out devils; the Reader, and Door-keeper.” On this, we observe, It is not worth disputing, whether ordination should be called a sacrament or not. Let the word then pass: But we object to the thing; there is no divine authority for any order under a Deacon. Much less is there any Scriptural authority for the forms of conjuration prescribed to the Exorcists; or for the rites prescribed in exorcising not only men, women, and children, but likewise houses, cattle, milk, butter, or fruits, said to be infested with the devil. 10. The next of their sacraments, so called, is marriage; concerning which they pronounce, “Marriage is truly and properly a sacrament. He that denies it so to be, let him be accursed.” We answer, In one sense it may be so. For St. Austin says, “Signs, when applied to religious things, are called sacraments.” In this large sense, he calls the sign of the cross a sacrament; and others give this name to washing the feet. But it is not a sacrament according to the Romish definition of the word; for it no more “confers grace,” than washing the feet or signing with the cross. A more dangerous error in the Church of Rome is, the for bidding the Clergy to marry.

The Advantage of the Members of the Church of England over Those of the Church of Rome Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- I LAY this down as an undoubted truth:--The more the doctrine of any Church agrees with the Scripture, the more readily ought it to be received. And, on the other hand, the more the doctrine of any Church differs from the Scripture, the greater cause we have to doubt of it. 2. Now, it is a known principle of the Church of England, that nothing is to be received as an article of faith, which is not read in the Holy Scripture, or to be inferred therefrom by just and plain consequence. Hence it follows, that every Christian has a right to know and read the Scripture, that he may be sure what he hears from his teachers agrees with the revealed word of God. 3. On the contrary, at the very beginning of the Reform ation, the Church of Rome began to oppose this principle, that all articles of faith must be provable from Scripture, (till then received throughout the whole Christian world,) and to add, if not prefer, to Holy Scripture, tradition, or the doctrine of Fathers and Councils, with the decrees of Popes. And soon after she determined in the Council of Trent, “that the Old and New Testament, and the traditions of the Church, ought to be received pari pietatis affectu ac reverentia, “with equal piety and reverence;’” and that “it suffices for laymen if they believe and practise what the Church believes and requires, whether they understand the ground of that doctrine and practice or not.” (Sess. 4.) 4. How plain is it that this remedy was found out because they themselves observed that many doctrines, practices, and ceremonies of their Church, not only could not be proved by Scripture, but were flatly contradictory thereto? As to the Fathers and Councils, we cannot but observe, that in an hundred instances they contradict one another: Consequently, they can no more be a rule of faith to us, than the Papal decrees, which are not grounded on Scripture. 5. But the Church of Rome does not stop here. She not only makes tradition of equal authority with the Scripture, but also takes away the Scripture from the people, and denies them the use of it.

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

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

12. The advantage of the Church of England over the Church of Rome is equally great with regard to public worship. For it is manifest that the public worship of the Roman Church is wholly degenerated from the nature of Christ's kingdom and the simplicity of the first Christians: That at present it consists in magnificent buildings, altars, images, ornaments, and habits; in splendid ceremonies; in processions and pilgrimages, and prayers in an unknown tongue; and in reciting the Creed, the Lord’s Prayer, and the Ave-Maria, over and over, according to the number of their beads: That they are not instructed to “worship God in spirit and in truth,” as their loving and most beloved Father; and to praise him, and comfort one another, with psalms, and hymns, and spiritual songs: That their souls are not edified by sermons and catechising out of the word of God, the Scriptures being cited very sparingly in their sermons, and generally in a strained and allegorical sense: That they are not permitted to search the Scriptures at home, and seek food for their souls therein: That the common people are by this means purposely kept in the grossest ignorance and superstition. 13. It is manifest also that they are held in doubt as to the salvation both of the living and the dead, by the doctrine of purgatory; that hereby the minds of those who want to be assured of the state of their souls, are disquieted and disturbed; that pardon of sins, release from punishment due thereto, and redemption from purgatory by masses and indulgences, either for the living or dead, are daily sold for money. 14. It is no less manifest that their trust in Christ alone, the one Mediator between God and man, is hindered so much the more, the more the people are referred to the merits and inter cession of the blessed Virgin, and other saints; the more they are taught to adore their images and relics; to make vows to them, and to implore their help in any trouble; yea, and to place therein a very considerable part of their worship and devotion; as well as in a bare outward observance of saints’ days, and other festivals of the Church, and in the abstaining from some particular kinds of meat on what they call fast-days. 15.

Mr. W.'s Letters in Defence of the Protestant Associations in England; to which are prefixed Mr. Wesley's Letters.” Is it by negligence or by design, that there are so many mistakes even in a title page? 1. “To which are prefixed Mr. W.'s Letters.” No : the second of those Letters is not mine. I never saw it before. 2. But where are the two Letters published in the Freeman's Journal P Why is a spurious Letter palmed upon us, and the genuine one suppressed ? 3. “Letters in Defence of the Protestant Associations in England.” Hold ! In my first Letter I have only three lines in defence of a Tract published in London. But I have not one line “in Defence of the Associations,” either in London or elsewhere. If Mr. O'Leary will seriously answer the two following Letters, he may expect a serious reply. But if he has only drollery and low wit to oppose to argument, I shall concern myself no further about him. Lon Don, Dec. 29, 1780. 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 Unigenitus. 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.

Again: The Apostle Paul saith to Timothy, “Let the woman learn in silence with all subjection. For I suffer not a woman to teach, nor to usurp authority over the man,” (which public teaching necessarily implies,) “but to be in silence.” (1 Tim. ii. 11, 12.) To this Robert Barclay makes only that harmless reply: “We think this is not anyways repugnant to this doctrine.” Not repugnant to this, “I do suffer a woman to teach !” Then I know not what is. “But a woman “laboured with Paul in the work of the gospel.’” Yea, but not in the way he had himself expressly forbidden. “But Joel foretold, ‘Your sons and your daughters shall prophesy.’ And ‘Philip had four daughters which prophe sied.’ And the Apostle himself directs women to prophesy; only with their heads covered.” Very good. But how do you prove that prophesying in any of these places means preaching? “11. All true worship to God is offered in the inward and immediate moving of his own Spirit. We ought not to pray or preach where and when we will, but where and when we are moved thereto by his Spirit. All other worship, both praises, prayers, and preachings, which man sets about in his own will, and at his own appointment, which he can begin and end at pleasure, do or leave undone, as himself sees meet, are but superstitions, will-worship, and abominable idolatries.” Here lies one of the main differences between Quakerism and Christianity. It is true indeed, that “all true worship to God is offered in the inward and immediate moving of his own Spirit;” or, (to speak plain,) that we cannot truly worship God, unless his Spirit move or incline our hearts. It is equally true, that “we ought to pray and preach, only where and when we are moved thereto by his Spirit; ” but I fear you do not in anywise understand what the being “moved by his Spirit” means. God moves man, whom he has made a reasonable creature, according to the reason which he has given him. He moves him by his understanding, as well as his affections; by light, as well as by heat. He moves him to do this or that by conviction, full as often as by desire.

When you take it for granted, “In all preachings which a man begins or ends at his pleasure, does or leaves undone as he sees meet, he is not moved by the Spirit of God,” you are too hasty a great deal. It may be by the Spirit, that he sees meet to do or leave it undone. How will you prove that it is not? His pleasure may depend on the pleasure of God, signified to him by his Spirit. His appointing this or that time or place does in nowise prove the contrary. Prove me that proposition, if you can: “Every man who preaches or prays at an appointed time, preaches or prays in his own will, and not by the Spirit.” That “all such preaching is will-worship, in the sense St. Paul uses the word,” is no more true than that it is murder. That it is superstition, remains also to be proved. That it is abominable idolatry, how will you reconcile with what follows but a few lines after? “However, it might please God, who winked at the times of ignorance, to raise some breathings and answer them.” What! answer the breathings of abomi nable idolatry ! I observe how warily this is worded; but it allows enough. If God ever raised and answered those prayers which were made at set times, then those prayers could not be abominable idolatry. Again: That prayers and preachings, though made at appointed times, may yet proceed from the Spirit of God, may be clearly proved from those other words of Robert Barclay himself, page 389:-- “That preaching or prayer which is not done by the actings and movings of God’s Spirit cannot beget faith.” Most true. But preaching and prayer at appointed times have begotten faith both at Bristol and Paulton. You know it well. There fore that preaching and prayer, though at appointed times, was “done by the actings and movings of God’s Spirit.” It follows, that this preaching and prayer were far from “abominable idolatry.” That expression can never be defended. Say, It was a rash word, and give it up. In truth, from the beginning to the end, you set this matter upon a wrong foundation. It is not on this circumstance,-- the being at set times or not, that the acceptableness of our prayers depends; but on the intention and tempers with which we pray.

It is not on this circumstance,-- the being at set times or not, that the acceptableness of our prayers depends; but on the intention and tempers with which we pray. He that prays in faith, at whatsoever time, is heard. In every time and place, God accepts him who “lifts up holy hands, without wrath or doubting.” The charge of super stition, therefore, returns upon yourself; for what gross superstition is this, to lay so much stress on an indifferent circumstance, and so little on faith and the love of God! But to proceed: “We confess singing of psalms to be a part of God's worship, and very sweet and refreshful when it proceeds from a true sense of God’s love; but as for formal singing, it has no foundation in Scripture.” In this there is no difference between Quakerism and Christianity. But let it be observed here, that the Quakers in general cannot be excused, if this is true. For if they “confess singing of psalms to be a part of God’s worship,” how dare they either condemn or neglect it? “Silence is a principal part of God’s worship; that is, men's sitting silent together, ceasing from all outwards, from their own words and actings, in the natural will and comprehen sion, and feeling after the inward seed of life.” In this there is a manifest difference between Quakerism and Christianity. This is will-worship, if there be any such thing under heaven. For there is neither command nor example for it in Scripture. Robert Barclay indeed refers to abundance of scriptures to prove it is a command. But as he did not see good to set them down at length, I will take the trouble to transcribe a few of them: “Wait on the Lord: Be of good courage, and he shall strengthen thine heart.” (Psalm xxvii. 14.) “Rest in the Lord, and wait patiently; fret not thyself at him who prosper eth in his way.” “Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land.” (Psalm xxxvii. 7, 34.) “Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee.” (Prov. xx. 22.) By these one may judge of the rest. But how amazing is this ! What are all these to the point in question?

What are all these to the point in question? For examples of silent meetings he refers to the five texts following:-- “They were all with one accord in one place.” (Acts ii. 1.) “So they sat down with him seven days and seven nights, and none spake a word unto him: For they saw that his grief was very great.” (Job ii. 13.) “Then were assembled unto me every one that trembled at the words of God. And I sat astonied until the evening sacrifice.” (Ezra ix. 4.) “Then came certain of the elders of Israel unto me, and sat before me.” (Ezek. xiv. 1; xx. 1.) Was it possible for Robert Barclay to believe, that any one of these texts was anything to the purpose? The odd expressions here also, “Ceasing from all outwards, in the natural will and comprehension, and feeling after the inward seed of life,” are borrowed from Jacob Behmen. “12. As there is one Lord and one faith, so there is one baptism.” Yea, one outward baptism; which you deny. Here, therefore, is another difference between Quakerism and Christianity. But “if those whom John baptized with water were not baptized with the baptism of Christ, then the baptism of water is not the baptism of Christ.” This is a mere quibble. The sequel ought to be, “Then that baptism of water” (that is, John's baptism) “was not the baptism of Christ.” Who says it was? Yet Robert Barclay is so fond of this argument, that he repeats it almost in the same words: “If John, who administered the baptism of water, yet did not baptize with the baptism of Christ, then the baptism of water is not the baptism of Christ.” This is the same fallacy still. The sequel here also should be, “Then that baptism of water was not the baptism of Christ.” He repeats it, with a little variation, a third time: “Christ himself saith, ‘John baptized with water, but ye shall be baptized with the Holy Ghost.’” He repeats it a fourth time: “Peter saith, “Then remem bered I the word of the Lord, John baptized with water, but ye shall be baptized with the Holy Ghost. From all which it follows, that such as John baptized with water, yet were not baptized with the baptism of Christ.” Very true.

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

Consequently, he cannot be speaking here of that coming which, in many of them at least, was already past. It remains, that he speaks of his coming in the clouds, to judge both the quick and dead. In what Robert Barclay teaches concerning the Scriptures, justification, baptism, and the Lord’s supper, lies the main difference between Quakerism and Christianity. “14. Since God hath assumed to himself the dominion of the conscience, who alone can rightly instruct and govern it; therefore it is not lawful for any whatsoever to force the consciences of others.” In this there is no difference at all between Quakerism and Christianity. “15. It is not lawful for Christians to give or receive titles of honour, as, Your Majesty, Your Lordship, &c.” In this there is a difference between Quakerism and Chris tianity. Christians may give titles of honour, such as are usually annexed to certain offices. Thus St. Paul gives the usual title of “Most Noble” to the Roman Governor. Robert Barclay indeed says, “He would not have called him such, if he had not been truly noble; as indeed he was, in that he would not give way to the fury of the Jews against him.” The Scripture says quite otherwise; that he did give way to the fury of the Jews against him. I read: “Festus, willing to do the Jews a pleasure, (who had desired a favour against him, that he would send for him to Jerusalem, lying in wait in the way to kill him,) said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things before me? Then said Paul, I stand at Caesar’s judgment-seat, where I ought to be judged: To the Jews have I done no wrong, as thou very well knowest. If I have done anything worthy of death, I refuse not to die; but if there be none of these things whereof these accuse me, no man may deliver me unto them.” Hence it plainly appears, that Festus was a very wicked person, one who, “to do the Jews a pleasure,” would have betrayed the innocent blood. But although St.

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

4. And as nothing can be determined from Scripture pre cept or example, so neither from the force or meaning of the word. For the words baptize and baptism do not necessarily imply dipping, but are used in other senses in several places. Thus we read, that the Jews “were all baptized in the cloud and in the sea;” (1 Cor. x. 2;) but they were not plunged in either. They could therefore be only sprinkled by drops of the sea-water, and refreshing dews from the cloud; probably intimated in that, “Thou sentest a gracious rain upon thine inheritance, and refreshedst it when it was weary.” (Psalm lxviii. 9.) Again: Christ said to his two disciples, “Ye shall be baptized with the baptism that I am baptized with ;” (Mark x. 38;) but neither he nor they were dipped, but only sprinkled or washed with their own blood. Again we read (Mark vii. 4) of the baptisms (so it is in the original) of pots and cups, and tables or beds. Now, pots and cups are not necessarily dipped when they are washed. Nay, the Pharisees washed the outsides of them only. And as for tables or beds, none will suppose they could be dipped. Here, then, the word baptism, in its natural sense, is not taken for dipping, but for washing or cleansing. And, that this is the true meaning of the word baptize, is testified by the greatest scholars and most proper judges in this matter. It is true, we read of being “buried with Christ in baptism.” But nothing can be inferred from such a figurative expression. Nay, if it held exactly, it would make as much for sprinkling as for plunging; since, in burying, the body is not plunged through the substance of the earth, but rather earth is poured or sprinkled upon it. 5. And as there is no clear proof of dipping in Scripture, so there is very probable proof of the contrary. It is highly probable, the Apostles themselves baptized great numbers, not by dipping, but by washing, sprinkling, or pouring water. This clearly represented the cleansing from sin, which is figured by baptism. And the quantity of water used was not material; no more than the quantity of bread and wine in the Lord's supper.

And this regeneration which our Church in so many places ascribes to baptism is more than barèly being admitted into the Church, though commonly connected therewith; being “grafted into the body of Christ’s Church, we are made the children of God by adoption and grace.” This is grounded on the plain words of our Lord: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” (John iii. 5.) By water then, as a means, the water of baptism, we are rege nerated or born again; whence it is also called by the Apostle, “the washing of regeneration.” Our Church there fore ascribes no greater virtue to baptism than Christ himself has done. Nor does she ascribe it to the outward washing, but to the inward grace, which, added thereto, makes it a sacrament. Herein a principle of grace is infused, which will not be wholly taken away, unless we quench the Holy Spirit of God by long-continued wickedness. 5. In consequence of our being made children of God, we are heirs of the kingdom of heaven. “If children,” (as the Apostle observes) “then heirs, heirs of God, and joint-heirs with Christ.” Herein we receive a title to, and an earnest of, “a kingdom which cannot be moved.” Baptism doth now save us, if we live answerable thereto; if we repent, believe, and obey the gospel: Supposing this, as it admits us into the Church here, so into glory hereafter. III. 1. But did our Saviour design this should remain always in his Church 2 This is the Third thing we are to consider. And this may be dispatched in a few words, since there can be no reasonable doubt, but it was intended to last as long as the Church into which it is the appointed means of entering. In the ordinary way, there is no other means of entering into the Church or into heaven. 2. In all ages, the outward baptism is a means of the inward; as outward circumcision was of the circumcision of the heart. Nor would it have availed a Jew to say, “I have the inward circumcision, and therefore do not need the out ward too: ” That soni was to be cut off from his people. He had despised, he had broken, God’s everlasting covenant, by despising the seal of it. (Gen. xvii.

xvii. 14.) Now, the seal of circumcision was to last among the Jews as long as the law lasted, to which it obliged them. By plain parity of reason, baptism, which came in its room, must last among Christians as long as the gospel covenant into which it admits, and whereunto it obliges, all nations. 3. This appears also from the original commission which our Lord gave to his Apostles: “Go, disciple all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost; teaching them. And lo # I am with you always, even unto the end of the world.” Now, as long as this commission lasted, as long as Christ promised to be with them in the execution of it, so long doubtless were they to execute it, and to baptize as well as to teach. But Christ hath promised to be with them, that is, by his Spirit, in their successors, to the end of the world. So long, therefore, without dispute, it was his design that baptism should remain in his Church. IV. 1. But the grand question is, Who are the proper subjects of baptism? grown persons only, or infants also ? In order to answer this fully, I shall, First, lay down the grounds of infant baptism, taken from Scripture, reason, and primitive, universal practice; and, Secondly, answer the objections against it. 2. As to the grounds of it: If infants are guilty of original sin, then they are proper subjects of baptism; seeing, in the ordinary way, they cannot be saved, unless this be washed away by baptism. It has been already proved, that this original stain cleaves to every child of man; and that hereby they are children of wrath, and liable to eternal damnation. It is true, the Second Adam has found a remedy for the disease which came upon all by the offence of the first. But the benefit of this is to be received through the means which he hath appointed; through baptism in particular, which is the ordi mary means he hath appointed for that purpose; and to which God hath tied us, though he may not have tied himself. Indeed, where it cannot be had, the case is different, but extraordinary cases do not make void a standing rule. This therefore is our First ground.

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

But the Apostles baptized infants, as is plain from the following consideration: The Jews constantly baptized as well as circumcised all infant proselytes. Our Lord, therefore, commanding his Apostles to proselyte or disciple all nations by baptizing them, and not forbidding them to receive infants as well as others, they must needs baptize children also. That the Jews admitted proselytes by baptism as well as by circumcision, even whole families together, parents and children, we have the unanimous testimony of their most ancient, learned, and authentic writers. The males they received by baptism and circumcision; the women by baptism only. Consequently, the Apostles, unless our Lord had expressly forbidden it, would of course do the same thing. Indeed, the consequence would hold from circumcision only. For if it was the custom of the Jews, when they gathered proselytes out of all nations, to admit children into the Church by circumcision, though they could not actually believe the law, or obey it; then the Apostles, making proselytes to Christianity by baptism, could never think of excluding children, whom the Jews always admitted, (the reason for their admission being the same,) unless our Lord had expressly forbidden it. It follows, the Apostles baptized infants. Therefore, they are proper subjects of baptism. 8. If it be objected, “There is no express mention in Scripture of any infants whom the Apostles baptized,” I would ask, Suppose no mention had been made in the Acts of those two women baptized by the Apostles, yet might we not fairly conclude, that when so many thousands, so many entire households, were baptized, women were not excluded ? especially since it was the known custom of the Jews to bap tize them? The same holds of children; nay, more strongly, on the account of circumcision. Three thousand were baptized by the Apostles in one day, and five thousand in another. And can it be reasonably supposed that there were no children among such vast numbers?

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

Mark i. 4: “John baptized in the wilderness, and preached the baptism of repentance;” and, verse 5, “They were baptized of him in Jordan, confessing their sins.” Now, either the order of words in Scripture does not always imply the same order of things; or it follows, that John baptized before his hearers either confessed or repented. But, (2.) The words are manifestly mistranslated. For if we read, “Go and teach all nations, baptizing them,--teaching them to observe all things,” it makes plain tautology, vain and senseless repetition. It ought to be translated, (which is the literal meaning of the words,) “Go and make disciples of all nations, by baptizing them.” That infants are capable of being made proselytes or disciples has been already proved; therefore this text, rightly trans lated, is no valid objection against infant baptism. 2. Their next objection is: “The Scripture says, “Repent and be baptized; believe and be baptized. Therefore, repent ance and faith ought to go before baptism. But infants are incapable of these; therefore they are incapable of baptism.” I answer: Repentance and faith were to go before circum cision, as well as before baptism. Therefore, if this argument held, it would prove just as well, that infants were incapable of circumcision. But we know God himself determined the contrary, commanding them to be circumcised at eight days old. Now, if infants were capable of being circumcised, not withstanding that repentance and faith were to go before circumcision in grown persons, they are just as capable of being baptized; notwithstanding that repentance and faith are, in grown persons, to go before baptism. This objection, therefore, is of no force; for it is as strong against circum cision of infants as infant baptism. 3. It is objected, Thirdly, “There is no command for it in Scripture. Now, God was angry with his own people, because they did that which, he said, ‘I commanded them not.’ (Jer. vii. 31.) One plain text would end all the dispute.” I answer, (1.) We have reason to fear it would not: It is as positively commanded in a very plain text of Scripture, that we should “teach and admonish one another with psalms, and hymns, and spiritual songs, singing to the Lord with grace in our hearts,” (Eph. v. 19,) as it is to honour our father and mother: But does this put an end to all dispute?

19,) as it is to honour our father and mother: But does this put an end to all dispute? Do not these very persons absolutely refuse to do it, notwith standing a plain text, an express command? I answer, (2.) They themselves practise what there is neither express command nor clear example for in Scripture. They have no express command for baptizing women. They say, indeed, “Women are implied in “all nations.” They are; and so are infants too: But the command is not express for either. And for admitting women to the Lord's supper, they have neither express command nor clear example. Yet they do it continually, without either one or the other. And they are justified therein by the plain reason of the thing. This also justifies us in baptizing infants, though without express command or clear example. If it be said, “But there is a command, ‘Let a man,” avópwros, ‘examine himself, and so let him eat of that bread;’ (1 Cor. xi. 28;) the word ‘man,’ in the original, signifying indifferently either men or women: ”I grant it does in other places; but here the word “himself,” immediately following, confines it to men only. “But women are implied in it, though not expressed.” Certainly; and so are infants in “all nations.” “But we have Scripture example for it: For it is said in the Acts, “The Apostles continued in prayer and supplication with the women.”’’ True, in prayer and supplication; but it is not said, “in communicating: ” Nor have we one clear example of it in the Bible. Since, then, they admit women to the communion, without any express command or example, but only by consequence from Scripture, they can never show reason why infants should not be admitted to baptism, when there are so many scriptures which by fair consequence show they have a right to it, and are capable of it. As for the texts wherein God reproves his people for doing “what he commanded them not;” that phrase evidently means, what he had forbidden; particularly in that passage of Jeremiah. The whole verse is, “They have built the high places of Tophet, to burn their sons and their daughters in the fire, which I commanded them not.” Now, God had expressly forbidden them to do this; and that on pain of death.

And he is neither more nor less holy, from that hour, to the day of his death. Entire justification and entire sanctification are in the same instant. And neither of them is thenceforth capable either of increase or decrease. Friend.--I thought we were to grow in grace! Ant.--“We are so; but not in holiness. The moment we are justified, we are as pure in heart as ever we shall be. A new-born babe is as pure in heart as a father in Christ. There is no difference.” Friend.--You do well to except against Scripture and reason. For till a man has done with them, he can never swallow this. I understand your doctrine now, far better than I like it. In the main, you are talking much and saying nothing; labouring, as if you had found out the most important truths, and such as none ever knew before. And what does all this come to at the last? A mere, empty “strife of words.” All that is really uncommon in your doctrine is a heap of broad absurdities, in most of which you grossly contradict yourselves, as well as Scripture and common sense. In the meantime, you boast and vapour, as if “ye were the men, and wisdom should die with you.” I pray God to “humble you, and prove you, and show you what is in your hearts l”

Many Cal vinists are pious, learned, sensible men; and so are many Arminians. Only the former hold absolute predestination; the latter, conditional. 12. One word more: Is it not the duty of every Arminian Preacher, First, never, in public or in private, to use the word THoUGHTs UPoN God’s sovKREIGNTY. 36] Calvinist as a term of reproach; seeing it is neither better nor worse than calling names?--a practice no more consistent with good sense or good manners, than it is with Christianity. Secondly. To do all that in him lies to prevent his hearers from doing it, by showing them the sin and folly of it? And is it not equally the duty of every Calvinist Preacher, First, never in public or in private, in preaching or in conversation, to use the word Arminian as a term of reproach? Secondly. To do all that in him lies to prevent his hearers from doing it, by showing them the sin and folly thereof; and that the more earnestly and diligently, if they have been accustomed so to do? perhaps encouraged therein by his own example !

H. affirmed, “Every single word in the ‘Christian Library’ is his own.” Beaten out of this hold, he retreats to another; but it is as untenable as the former: “The matter,” he says, “does not rest on a few sentences; whole treatises are diametrically opposite to his present tenets.” He instances in the works of Dr. Sibbs, Preston, Beveridge, and a treatise of Dr. Owen’s. I join issue with him on this point. Here I pin him down. The works of Dr. Preston and Sibbs are in the ninth and tenth volumes of the Library; that treatise of Dr. Owen's in the seventeenth; that of Bishop Beveridge in the forty seventh. Take which of them you please; suppose the last, Bishop Beveridge’s “Thoughts upon Religion.” Is this whole treatise “ diametrically opposite to my present tenets?” The “Resolutions” take up the greatest part of the book; every sentence of which exactly agrees with my present judgment; as do at least nine parts in ten of the preceding “Thoughts,” on which those Resolutions are formed. Now, what could possibly induce a person of Mr. Hill’s character, a man of a good understanding, and of a generous temper, a well-bred gentle man, and a serious Christian, to violate all the rules of justice and truth, which at other times he so earnestly defends, by positively, deliberately, roundly asserting so entire a falsehood, merely to blacken one who loves his person, who esteems his character, and is ready to serve him in anything within his power? What, but so violent an attachment to his opinion, as, while that is in danger, suspends all his faculties, so that he neither can feel, nor think, nor speak like himself? 14. In the ninth and tenth volumes are two treatises of Dr. Preston's,--“The Breastplate of Faith and Love,” and “The New Covenant.” Is either of these “diametrically opposite to my present tenets?” . By no means. If a few sentences here and there (and this I only suppose, not grant) were carelessly left in, though I had scratched them out, which seem (perhaps only seem) to contradict them, these are not the whole tracts; the general tenor of which I still heartily subscribe to. The tenth volume likewise contains two sermons of Dr. Sibbs’s, and his tract upon Solomon’s Song. Are any of these “diametrically opposite to my present tenets?” No more than those of Dr.

Both Adam’s Sun and Christ’s Righteousness are imputed. They are; the question is only, In what sense? Of Merit.* 33. In the Minutes I say, “We are rewarded according to our works, yea, because of our works. (Genesis xxii. 16, 17.) How differs this from for the sake of our works? And how differs this from secundum merita operum, or ‘as our works deserve?” Can you split this hair? I doubt I cannot.” I say so still. Let Mr. Hill, if he can. “And yet I still maintain,” (so I added in the “Remarks;” so I firmly believe,) “there is no merit, taking the word strictly, but in the blood of Christ; that salvation is not by the merit of works; and that there is nothing we are, or have, or do, which can, strictly speaking, deserve the least thing at God’s hand. “And all this is no more than to say, Take the word merit in a strict sense, and I utterly renounce it; take it in a looser sense, and though I never use it, (I mean, I never ascribe it to any man,) yet I do not condemn it. Therefore, with regard to the word merit, I do not contradict myself at all.” “You never use the word l’” says Mr. H.: “What have we then been disputing about?” (Farrago, p. 36.) Why, about a straw; namely, whether there be a sense in which others may use that word without blame. - * Page 35. But can Mr. Hill, or any one living, suppose me to mean, I do not use the word in the present question? What Mr. H. adds, is a mere play upon words: “Does Mr. W., by this looser merit, mean a merit that does not merit?” Yes; by terming a work meritorious in this improper sense, I do not mean, that it merits or deserves a reward in the proper sense of the word. Instances of the word taken in this improper sense occur all over the Bible. “This is shamefully evasive.” No more than it is Greek. It is a plain, rational, solid distinction; and it holds with regard to numberless words in all languages, which may be taken cither in a proper or improper sense. When I say, “I do not grant that works are meritorious, even when accompanied by faith,” I take that word in a proper sense.

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. If this be true, I am out of my wits. If it be false, what is Mr. Hill? An honest, upright, sensible man; but a little too warm, and therefore not seeing so clearly in this as in other things. My words are: “My friends have oftener accused me of being too stiff in my opinions, than too flexible. My enemies have accused me of both, and of everything besides.” (Remarks, p. 402.) Is this “denying that ever I was accused of incon sistency either by friends or foes.” * This quotation from Horace is thus translated by Boscawen : “Not half so justly match'd engage Bithus and Bacchius on the stage.”-EDIT. + Two thunderbolts of war.-EDIT. 4.38 REMARKs on MR. HILL’s I do still deny, that Mr. Delamotte spoke to me “of my wavering, unsettled disposition.” (Farrago, p. 43.) But “he spoke to you,” says Mr. Hill, “of something else.” It is very likely he might. 40. Mr. W. is equally self-inconsistent “with regard to the Mystics. These, he tells us, he had once in great vene ration,” (I had, two or three and forty years ago) “as the best explainers of the gospel of Christ. Yet afterwards he declares, he looks upon them as one great Antichrist.” (Page 14.) I did look upon them as such thirty years ago. But in my “Remarks” I say, “I retract this. It is far too strong. But observe, I never contradicted it till now.” But how does this agree with Mr. W.'s saying, “I never was in the way of Mysticism at all?” Perfectly well: I admired the Mystic writers. But I never was in their way; leaving off the outward means. “But why did Mr. W. let the expression stand, ‘Solomon is the chief of the Mystics?’” Perhaps because I thought it an harmless one, and capable of a good meaning. But I Dbserve again: Mr. H. takes it for granted, that I have the Xorrection of Mr. Fletcher’s books. This is a mistake: Of some I have; of others I have not. 41. Now comes the capital instance of self-inconsistency: “In 1770, Mr. W.

vi. 13, is a war with principalities and powers, but not with flesh and blood.” “But either way, Mr. John is stuck fast in the mire. For in his “Remarks,’ he contradicts his brother; in his Annotations, he contradicts himself; and in his Hymn, he contradicts both bis brother and himself.” Mr. John is not quite stuck fast yet; for this is a mistake from beginning to end. (1) I do not contradict my brother in my “Remarks.” In saying, “I do not subscribe to that expression,” I mean, I do not make it my own; I do not undertake to defend it. Yet neither do I enter the lists against it; it is capable of a sound meaning. (2.) I do not contradict myself in the note; let him prove it that can. (3.) I contradict nobody in the hymn; for it is not mine. Again: “I never said, While one evil thought can rise, I am not born again.” My brother said so once; but he took the words in too high a sense.” I add, and in a sense not warranted by the Bible. And yet I believe, that “real Christians, I mean those perfected in love, are freed from evil or sinful thoughts.” “But is not a babe in Christ born again? Is he not a real Christian?” He is doubtless born again; and in some sense he is a real Christian; but not in the sense above defined. 47. We come now to the additional contradictions whiêh Mr. Hill undertakes to find in my writings. They are already dwindled into one; and I hope to show quickly, this one is none at all. It stands thus:-- “Most express are the words of St. John : “We know, that whosoever is born of God sinneth not.’” “Indeed, it is said, This means only, he doth not commit sin wilfully or habitually.” (Observe. I do not deny the text to mean this; but I deny that it means this only.) As a contradiction to this, Mr. Hill places these words in the opposite column:-- “The Apostle John declares, ‘Whosoever is born of God sinneth not,’ (1.) By any habitual sin; nor, (2.) By any wilful sin.” True; but do I say, the Apostle means this only? Otherwise, here is no contradiction. So, although you have got the gallows ready, you have not turned off old Mordecai yet.

(Page 130.) Nothing. Both Adam’s sin and Christ’s righteousness are imputed. Neither Adam’s sin nor Christ's righteousness is imputed. (Page 131.) 63. Nothing against no thing. In what sense I believe the “Christian Library” to be all true, I have declared above. Mr. W. holds free-will. Mr. W. wonders how any man can hold free-will. “Mr. W. denies it.” 64. “Mr. F. holds free Will.” This may prove that Mr. W. contradicts Mr. F., but it can never prove that he contradicts himself. But, indeed, both Mr. F. and Mr. W. absolutely deny natural free-will. We both steadily assert that the will of man is by nature free only to evil. Yet we both believe that every man has a measure of free-will restored to him by grace. For the doctrine of merit. 65. “We are rewarded ac cording to our works, yea, be cause of our works. How does this differ from, ‘for the sake of our works?’ And how differs this from secundum merita Against the doctrine of merit. “And yet I still maintain, there is no merit, taking the word strictly, but in the blood of Christ; that salvation is not by the merit of works; and that there is nothing we are, or operum, or, “as our works de serve?” Can you split this hair? I doubt I cannot.”-- have, or do, which can, strictly speaking, deserve the least thing at God’s hand.” I say so still. Let Mr. H., if he can. And all this is no more than to say, Take the word merit in a strict sense, and I utterly renounce it; take it in a looser sense, and though I never use it, yet I do not condemn it. Therefore, with regard to the word merit, I do not contradict myself at all. For a single life. 66. “Mr. W. says, his thoughts on a single life are just the same they have been these thirty years.” 67. “He advises that we should pray against mar riage.” Against a single life. “Why, then, did Mr. W. marry?” For reasons best known to himself. (Page 136.) “I advise single persons to pray, that they may prize the advantages they enjoy.” Be this right or wrong, still here is no contradiction. For gay apparel. 68.

68. “To make it a point of conscience to differ from others (as the Quakers do) in the shape or colour of their apparel, is mere superstition.” Against gay apparel. “Let a single intention to please God prescribe both what clothing you should buy, and the manner wherein it shall be made.” (Ibid.) This I stand to. So I advise; but I do not “Wear nothi g of a glaring “make it a point of con colour, or made in the very science.” So here is no height of the fashion.” contradiction still. Against tea. For tea. 69. “Mr. W. published a I did set them an example tract against drinking tea, and told the tea-drinkers, he for twelve years. Then, at the close of a consumption, would set them an example in by Dr. Fothergill's direction, that piece of self-denial.” I used it again. But must not a man be sadly in want of argument who stoops so low as this? For baptism by sprinkling. 70. “As there is no clear proof of dipping in Scripture, so there is very probable proof to the contrary.” 71. “Christ nowhere, as far as I can find, requires dipping, but only baptizing; which word signifies to pour on, or sprinkle, as well as to dip.” Against baptism by sprink ling. “When Mr. W. baptized Mrs. L. S., he held her so long under water, that her friends screamed out, thinking she had been drowned.” When ? Where ? I never heard of it before. “Why then did you at Sa vannah baptize all children by immersion, unless the parents certified they were weak?” Not because I had any scruple, but in obedience to the Rubric. So here is no self-inconsistency. Mr. W. never adopted Mr. Mr. W. highly approved of Law’s scheme. Mr. Law. These propositions are not contradictory. I might highly approve of him, and yet not adopt his scheme. How will Mr. H. prove that I did? or that I contradict myself on this head? Why thus:-- 72. “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.” (Page 135.) True; but neither does this prove that I adopted his scheme.

We regard no man’s person, high or low, rich or poor. A disorderly walker cannot continue with us. Again: “One told God in prayer, that she was perfect, as God himself was perfect. Another prayed, ‘Grant, O Lord, that all here present may be perfect, as I am perfect.’” (Page 45.) Till you name the men, this, too, must go for nothing. But suppose it all true, what will it prove? Only that there are madmen in the world. “I could also tell him of a woman, who was so perfect, that she tried to sin, and could not.” Pray name her. “Mr. W. must also well remember a certain perfect married lady, who was got with child by a perfect Preacher.” I do not remember any such thing. I never heard of it before. 29. But “I hate,” says Mr. H., “the law of retaliation;”-- truly one would not have thought it;--“ and would not have mentioned these things, but that you set me the example,” that is, but by way of retaliation. “Should you doubt the truth of these instances, I will lead you to the fountain-head of my intelligence.” That will not do. In order to be even ~ * * : k with Mr. F., you have told seven shocking stories. Several of these I know to be false; I doubt if any, but that of George Bell, be true. And now you offer to lead Mr. F. to the fountain-head of your intelligence 1 Probably to one or two renegade Methodists, who court the world by slandering their brethren | “But Mr. W. adopts this way.” No, never. In my Letter to Mr. Hervey, I occasionally name two famous men; but I do not slander them. In my Journals, I name several others. This is above board; but Mr. H. stabs in the dark. He gives us no names, no places of abode; but casts arrows and firebrands abroad; and, let them light where they may, on guilty or guiltless, of that he takes no care. 30. It remains only, to consider the queries which Mr. H. addresses directly to me:-- (1.) “Did not you, in administering the sacrament, a few years ago, to a perfect society in West-Street chapel, leave out the Confession ?” Yes, and many times since.

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

Have I learned to beware of men; to add the wisdom of the serpent to the innocence of the dove? Has God given me by nature, or have I acquired, any measure of the discernment of spirits; or of its near ally, prudence, enabling me on all occasions to consider all circumstances, and to suit and vary my behaviour according to the various combinations of them? Do I labour never to be rude or ill mannered; not to be remarkably wanting in good-breeding? Do I endeavour to copy after those who are eminent for address and easiness of behaviour? Am I (though never light or trifling, either in word or action, yet) affable and courteous to all men? And do I omit no means which is in my power, and consistent with my character, of “pleasing all men” with whom I converse, “for their good to edification?” If I am wanting even in these lowest endowments, shall I not frequently regret the want? How often shall I move heavily, and be far less useful than I might have been How much more shall I suffer in my usefulness, if I have wasted the opportunities I once had of acquainting myself with the great lights of antiquity, the Ante-Nicene Fathers; or if I have droned away those precious hours wherein I might have made myself master of the sciences ! How poorly must I many times drag on, for want of the helps which I have vilely cast away! But is not my case still worse, if I have loitered away the time wherein I should have perfected myself in Greek and Hebrew 7 I might before this have been critically acquainted with these treasuries of sacred knowledge. But they are now hid from my eyes; they are close locked up, and I have no key to open them. However, have I used all possible diligence to supply that grievous defect, (so far as it can be supplied now,) by the most accurate knowledge of the English Scriptures? Do I meditate therein day and night? Do I think (and consequently speak) thereof, “when I sit in the house, and when I walk by the way; when I lie down, and when I rise up?” By this means have I at length attained a thorough knowledge, as of the sacred text, so of its literal and spiritual meaning?

Certainly, not He by whose authority we minister. Is not his will the same with regard to us, as with regard to his first Ambassadors? Is not his love, and is not his power, still the same, as they were in the ancient days? Know we not, that Jesus Christ “is the same yesterday, to-day, and for ever?” Why then may not you be as “burning and as shining lights,” as those that shone seventeen hundred years ago? Do you desire to partake of the same burning love, of the same shining holiness? Surely you do. You cannot but be sensible it is the greatest blessing which can be bestowed on any child of man. Do you design it; aim at it; “press on to” this “mark of the prize of the high calling of God in Christ Jesus?” Do you constantly and earnestly pray for it? Then, as the Lord liveth, ye shall attain. Only let us pray on, and “tarry at Jerusalem, till we be endued with power from on high.” Let us continue in all the ordinances of God, particularly in medi tating on his word, “in denying ourselves, and taking up our cross daily,” and, “as we have time, doing good to all men; ” and then assuredly “the great Shepherd” of us and our flocks will “make us perfect in every good work to do his will, and work in us all that is well pleasing in his sight!” This is the desire and prayer of Your Brother and Servant, in our common Lord, LoNDoN, February 6, 1756.

Serious Thoughts Concerning Godfathers and Godmothers Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- 1. IN the ancient Church, when baptism was administered, there were usually two or more sponsors (so Tertullian calls them, an hundred years after the death of St. John) for every person to be baptized. As these were witnesses, before God and the Church, of the solemn engagement those persons then entered into, so they undertook (as the very word implies) to watch over those souls in a peculiar manner, to instruct, admonish, exhort, and build them up in the faith once delivered to the saints. These were considered as a kind of spiritual parents to the baptized, whether they were infants or at man’s estate; and were expected to supply whatever spiritual helps were wanting either through the death or neglect of the natural parents. 2. These have been retained in the Christian Church from the earliest times, as the reason for them was the same in all ages. In our Church they are termed, by a proper and expressive name, godfathers and godmothers. And it is appointed, “that there shall be for every male child to be baptized, two godfathers and one godmother; and for every female, one godfather and two godmothers.” 3. But it is objected against these, (1.) That there is no mention of godfathers and godmothers in Scripture. (2.) That many undertake this without ever considering what they undertake, or once seriously thinking how to perform it. And, (3.) That no serious man would undertake it, because it is impossible to perform it. 4. I answer, First, it is undoubtedly true, godfathers and godmothers are not mentioned in Scripture; and therefore it cannot be said they are absolutely necessary, or that baptism cannot be administered without them. But yet it may be said they are highly expedient; for when they are prudently chosen, they may be of unspeakable use to the persons bap tized, and a great relief and comfort to the parents of them. 5. I answer, Secondly, it is too true that many undertake this solemn office without ever considering what they under take; giddy, ignorant persons, if not openly vicious, who never once seriously think how to perform it. But whose fault is this?

Thoughts on the Consecration of Churches and Burial Grounds Source: The Works of John Wesley, Volume 10 (Zondervan) Author: John Wesley --- 1. It has been a custom for some ages, in Roman Catholic countries, to have a particular form of consecration for all churches and chapels: And not for these only, but for every thing pertaining to them; such as fonts, chalices, bells, sacer dotal vestments, and churchyards in particular. And all these customs universally prevailed in England, as long as it was under the Papal power. 2. From the time of our Reformation from Popery, most of these customs fell into disuse. Unconsecrated bells were rung without scruple, and unconsecrated vestments worn. But some of them remained still ; the consecration of churches and churchyards in particular; and many scrupled the performing divine service in an unconsecrated church, and could not consent that their bodies should be buried in unconsecrated ground. 3. Accordingly, the consecrating of churches and church yards has been practised in England ever since. But it is a thing purely indifferent, being neither forbidden nor established by law. The case is different in Ireland. While the Earl of Strafford was Lord Lieutenant of that kingdom, a law was made for the consecration, not only of churches, but of churchyards also. And a form of consecration for both was inserted in the Common Prayer-Book, which is used at this day; much resembling that which Archbishop Laud used in the consecration of St. Katherine Creed's church, in London. 4. But such a law has never passed in England, much less been inserted in our Common Prayer-Book. However, such consecration has been generally practised, though not autho rized by the legislature. “Is it then illegal?” That word is capable of a twofold meaning. It may mean, either, without any law in its favour, or, against law. I do not conceive it to be illegal in the latter sense. Perhaps it is in the former: I do not know any law that enjoins or even permits it. 5. And certainly, as it is not enjoined by the law of the land, so it is not enjoined by the law of God. Where do we find one word in the New Testament enjoining any such thing? Neither do I remember any precedent of it in the purest ages of the Church.

Neither do I remember any precedent of it in the purest ages of the Church. It seems to have entered, and gradually spread itself, with the other innovations and super stitions of the Church of Rome. “Do you think it, then, a superstitious practice?” Perhaps it is not, if it be practised as a thing indifferent. But if it be done as a necessary thing, then it is flatly superstitious. 6. For this reason I never wished that any Bishop should consecrate any chapel or burial-ground of mine. Indeed, I should not dare to suffer it; as I am clearly persuaded the thing is wrong in itself, being not authorized either by any law of God, or by any law of the land. In consequence of which, I conceive, that either the clerk or the sexton may as well consecrate the church or the churchyard, as the Bishop. 7. With regard to the latter, the churchyard, I know not who could answer that plain question: “You say, this is consecrated ground, so many feet broad, and so many long. But pray how deep is the consecrated ground?”--“Deep ! What does that signify?” O, a great deal: For if my grave be dug too deep, I may happen to get out of the consecrated ground: And who can tell what unhappy consequences may follow from this? 8. I take the whole of this practice to be a mere relic of Romish superstition. And I wonder that any sensible Protestant should think it right to countenance it; much more, that any reasonable man should plead for the necessity of it ! Surely, it is high time now that we should be guided, not by custom, but by Scripture and reason. DUMFRIEs, May 14, 1788.

Likewise, if any Dean, Prebendary, Master, Fellow, Chaplain, or Tutor, of any College, Hall, House of Learning, or Hospital, any public Professor, or any other person in Holy Orders, any School master, or Teacher, or Tutor in any private family, do not subscribe hereto, he shall be, ipso facto, deprived of his place, and shall be utterly disabled from continuing therein.” Property for ever ! See how well English property was secured in those golden days | So, by this glorious Act, thousands of men, guilty of no crime, nothing contrary either to justice, mercy, or truth, were stripped of all they had, of their houses, lands, revenues, and driven to seek where they could, or beg, their bread. For what? Because they did not dare to worship God according to other men's consciences ! So they and their families were, at one stroke, turned out of house and home, and reduced to little less than beggary, for no other fault, real or pretended, but because they could not assent and consent to that manner of worship which their worthy governors prescribed ! But this was not all. It was further enacted by the same merciful lawgivers: “If any person act as a Teacher, Tutor, or Schoolmaster, in any private family, before he has sub scribed hereto, he shall suffer three months’ imprisonment, without bail or mainprize.” Liberty for ever ! Here is security for your person, as well as your property. By virtue of the Act against Conventicles, if any continued to worship God according to their own conscience, they were first robbed of their substance, and, if they persisted, of their liberty; often of their lives also. For this crime, under this “our most religious and gracious King,” (what were they who publicly told God he was such 7) Englishmen were not only spoiled of their goods, but denied even the use of the free air, yea, and the light of the sun, being thrust by hundreds into dark and loathsome prisons ! 18. Were matters much better in the neighbouring king dom? Nay, they were inexpressibly worse. Unheard-of cruelties were practised there, from soon after the Restoration till the Revolution.* What fining, plundering, beating, maiming, imprisoning, with the most shocking circumstances !

Hitherto we have endeavoured to view this point in the mere light of reason. And even by this means it manifestly appears that this supposition, which is so high in vogue, which is so generally received, nay, which has been palmed upon us with such confidence, as undeniable and self-evident, is not only false, not only contrary to reason, but contradictory to itself; the very men who are most positive that the people are the source of power, being brought into an inextricable difficulty, by that single question, “Who are the people?” reduced to a necessity of either giving up the point, or owning that by the people they mean scarce a tenth part of them. 17. But we need not rest the matter entirely on reasoning; let us appeal to matter of fact. And because we cannot have so clear and certain a prospect of what is at too great a distance, whether of time or place, let us only take a view of what has been in our own country for six or seven hundred years. I ask, then, When and where did the people of England (even suppose by that word, the people, you mean only an inundred thousand of them) choose their own Governors? Did they choose, to go no farther, William the Conqueror? Did they choose King Stephen, or King John? As to those who regularly succeeded their fathers, it is plain the people are out of the question. Did they choose Henry the Fourth, Edward the Fourth, or Henry the Seventh? Who will be so hardy as to affirm it? Did the people of England, or but fifty thousand of them, choose Queen Mary, or Queen Elizabeth? To come nearer to our own times, did they choose King James the First? Perhaps you will say, “But if the people did not give King Charles the supreme power, at least they took it away from him. Surely, you will not deny this.” Indeed I will; I deny it utterly. The people of England no more took away his power, than they cut off his head. “Yes, the Parliament did, and they are the people.” No; the Parliament did not. The lower House, the House of Com mons, is not the Parliament, any more than it is the nation. Neither were those who then sat the House of Commons; no; nor one quarter of them.

And here likewise the surest way is to take our account from cye and ear witnesses. Now, those who have lived in the Senegal country observe, it is inhabited by three nations, the Jalofs, Fulis, and Mandingos. The King of the Jalofs has under him several Ministers, who assist in the exercise of justice. The Chief Justice goes in circuit through all his dominions, to hear complaints and determine controversies; and the Viceroy goes with him, to inspect the behaviour of the Alkadi, or Governor, of each village. The Fulis are governed by their chief men, who rule with much moderation. Few of them will drink anything stronger than water, being strict Mahometans. The Government is easy, because the people are of a quiet and good disposition, and so well instructed in what is right, that a man who wrongs another is the abomination of all. They desire no more land than they use, which they cultivate with great care and industry: If any of them are known to be made slaves by the white men, they all join to redeem them. They not only support all that are old, or blind, or lame among them selves, but have frequently supplied the necessities of the Mandingos, when they were distressed by famine. 7. “The Mandingos,” says Monsieur Brue, “are rigid Mahometans, drinking neither wine nor brandy. They are industrious and laborious, keeping their ground well cultivated, and breeding a good stock of cattle. Every town has a Governor, and he appoints the labour of the people. The men work the ground designed for corn; the women and girls, the rice-ground. He afterwards divides the corn and rice among them; and decides all quarrels, if any arise. All the Mahometan Negroes constantly go to public prayers thrice a day; there being a Priest in every village, who regularly calls them together; and it is surprising to see the modesty, attention, and reverence which they observe during their worship. These three nations practise several trades; they have smiths, saddlers, potters, and weavers; and they are very ingenious at their several occupations. Their smiths not only make all the instruments of iron which they have occa sion to use, but likewise work many things neatly in gold and silver. It is chiefly the women and children who weave fine cotton cloth, which they dye blue and black.” 8.

In 1556, Sir John Hawkins sailed with two ships to Cape Verd, where he sent cighty men on shore to catch Negroes. But the natives flying, they fell farther down, and there set the men on shore, “to burn their towns and take the inhabitants.” But they met with such resist ance, that they had seven men killed, and took but ten Negroes. So they went still farther down, till, having taken enough, they proceeded to the West Indies and sold them. 2. It was some time before the Europeans found a more compendious way of procuring African slaves, by prevailing upon them to make war upon each other, and to sell their prisoners. Till then they seldom had any wars; but were in general quiet and peaceable. But the white men first taught them drunkenness and avarice, and then hired them to sell one another. Nay, by this means, even their Kings are induced to scll their own subjects. So Mr. Moore, factor of the African Company in 1730, informs us: “When the King of Barsalli wants goods or brandy, he sends to the English Governor at James's Fort, who immediately sends a sloop. Against the time it arrives, he plunders some of his neigh bours towns, selling the people for the goods he wants. At other times he falls upon one of his own towns, and makes bold to sell his own subjects.” So Monsieur Brue says, “I wrote to the King,” (not the same,) “if he had a sufficient number of slaves, I would treat with him. He seized three hundred of his own people, and sent word he was ready to deliver them for the goods.” He adds: “Some of the natives are always ready” (when well paid) “to surprise and carry off their own countrymen. They come at night without noise, and if they find any lone cottage, surround it and carry off all the people.” Barbot, another French factor, says, “Many of the slaves sold by the Negroes are prisoners of war, or taken in the incursions they make into their enemies’ territories. Others are stolen.

But the law of Barbadoes exceeds even this: “If any Negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore. But if any man, of wantonness, or only of bloody-mindedness, or cruel intention, wilfully kill a Negro of his own,” (now, observe the severe punishment 1) “he shall pay into the public treasury fifteen pounds sterling! and not be liable to any other punishment or forfeiture for the same!” Nearly allied to this is that law of Virginia: “After proclamation is issued against slaves that run away, it is lawful for any person whatsoever to kill and destroy such slaves, by such ways and means as he shall think fit.” We have seen already some of the ways and means which have been thought fit on such occasions; and many more might be mentioned. One gentleman, when I was abroad, thought fit to roast his slave alive | But if the most natural act of “running away” from intolerable tyranny, deserves such relentless severity, what punishment have these lawmakers to £xpect hereafter, on account of their own enormous offences? IV. 1. This is the plain, unaggravated matter of fact Such is the manner wherein our African slaves are procured; such the manner wherein they are removed from their native land, and wherein they are treated in our plantations. I would now inquire, whether these things can be defended, on the principles of even heathen honesty; whether they can be reconciled (setting the Bible out of the question) with any degree of either justice or mercy. 1 2. The grand plea is, “They are authorized by law.” But can law, human law, change the nature of things? Can it turn darkness into light, or evil into good? By no means. Notwithstanding ten thousand laws, right is right, and wrong is wrong still. There must still remain an essential differ ence between justice and injustice, cruelty and mercy. So that I still ask, Who can reconcile this treatment of the Negroes, first and last, with either mercy or justice? Where is the justice of inflicting the severest evils on those that have done us no wrong? of depriving those that never injured us in word or deed, of every comfort of life?

Without question, it lies altogether at the door of their inhuman masters; who give them no means, no opportunity, of improving their understanding; and, indeed, leave them no motive, either from hope or fear, to attempt any such thing. They were no way remarkable for stupidity while they remained in their own country: The inhabitants of Africa, where they have equal motives and equal means of improvement, are not inferior to the inhabitants of Europe; to some of them they are greatly superior. Impartially survey, in their own country, the natives of Benin, and the natives of Lapland; compare (setting prejudice aside) the Samoeids and the Angolans; and on which side does the advantage lie, in point of understanding? Certainly the African is in no respect inferior to the European. Their stupidity, therefore, in our plantations is not natural; otherwise than it is the natural effect of their condition. Consequently, it is not their fault, but yours: You must answer for it, before God and man. 9. “But their stupidity is not the only reason of our treating them with severity. For it is hard to say, which is the greatest, this, or their stubbornness and wickedness.” It may be so: But do not these, as well as the other, lie at your door? Are not stubbornness, cunning, pilfering, and divers other vices, the natural, necessary fruits of slavery? Is not this an observation which has been made in every age and nation? And what means have you used to remove this stubbornness? Have you tried what mildness and gentleness would do? I knew one that did; that had prudence and patience to make the experiment; Mr. Hugh Bryan, who then lived on the borders of South Carolina. And what was the effect? Why, that all his Negroes (and he had no small number of them) loved and reverenced him as a father, and cheerfully obeyed him out of love. Yea, they were more afraid of a frown from him, than of many blows from an overseer. And what pains have you taken, what method have you used, to reclaim them. from their wickedness? Have you carefully taught them, that there is a God, a wise, powerful, merciful Being, the Creator and Governor of heaven and earth? that he has appointed a day wherein he will judge the world, will take an account of all our thoughts, words, and actions?

However, little as it was, they bore it not without huge indignation, and strong marks of resentment. And whenever a matter of this kind came before an American jury, (which could not but frequently be the case,) it was easy to foresee the event. The officer was sure to have his labour for his pains; for they were too good patriots to condemn their countrymen I By this means the customs of North-America, which ought to have brought in so considerable a sum as would have gone far toward defraying the expense of the government, were reduced to a very small pittance. 9. In consideration of this, the English Government a few years ago thought it equitable to lay a small duty upon the stamps in America, in order, if not to bear themselves harm less, yet to lessen their burden. Immediately a cry arose, as if all America was just going to be swallowed up. It was echoed across the Atlantic Ocean, from America to England. The patriots (so they styled themselves) in England eagerly joined the cry, and spared no labour and no expense to pro pagate it throughout the nation. Do you suppose they did this out of stark love and kindness to the poor, ruined Americans? No such matter. They understood the case too well; they knew they cried before they were hurt. But they laid hold on this as a fair occasion to throw an aspersion on those that were in power, being very willing, and supposing themselves very worthy, to supply their place. However, the Ministry finding the clamour increasing, and the storm spreading on both sides the ocean, were persuaded to give way to the torrent. They did so; and the Stamp Act was repealed. 10. The American leaders now apprehending that they had a sufficient number of fast friends in England, began to entertain higher designs; the New-England men in particular. They had no longer anything to fear from Canada, which the English had conquered for them. And they had nothing to fear from England, when they judged their allies were growing stronger and stronger. They therefore paved the way for the execution of their favourite scheme; first, by diligently cultivating the republican motions which they had received from their forefathers; and then by speaking and writing in the most contemptuous and reproachful manner of the English Government. 11.

What Minister is permitted to follow his own conscience in the execution of his office? to put man in mind to be “subject to principalities and powers?” to “fear God and honour the King?” Who is suffered (whatever his conscience may dictate) to “pray for the King, and all that are in authority?” There is no civil liberty. No man hath any security, either for his goods, or for his person; but is daily liable to have his goods spoiled or taken away, without either law or form of law, and to suffer the most cruel outrage as to his person, such as many would account worse than death. And there is no legal method wherein he can obtain redress for whatever loss or outrage he has sustained. 20. Do not you observe, wherever these bawlers for liberty govern, there is the vilest slavery? No man there can say that his goods are his own. They are absolutely at the dis posal of the mob, or the Congress. No man can say that his tongue is his own. If he say a word for the King, what will follow * No man can say that his body is his own. He may be imprisoned whenever our lords the Congress please. They are as absolute as the Emperor of Morocco: Their will is the sole law. No man can say his life is his own. Those who have the disposal of his substance, who have the disposal of his liberty, have the disposal of his life also. And of this they have given recent proofs. It is true, they do not themselves cut throats; they do not soil their own fingers; but their friends the mob are always ready. Thus is real liberty, in all its branches, given up for that poor shadow, independency! a phantom which does not, in fact, exist in any civilized nation under heaven It never did, and never will, being wholly inconsistent with the very idea of government. And to what a condition are these poor colonies brought, by quitting the substance for the shadow ! “Do you ask,” says a gentleman who writes from Philadelphia, “what is the present state of these provinces? You may see it upon Ezekiel's roll; such is the condition of this country: “It is written within and without, lamentation, and mourning, and woe.’” 21.

In a word, they and we appear to be a people infatuated like the Jews of old, and ripening for destruction; and no marvel if, while we are biting and devouring one another, some stronger beasts of prey step in and divide the spoil! Here stop then, and drop a tear for the slain of our people, through the fire of conten tion that is kindled amongst them ' And if on your recovery from the horrors of so terrible a conflagration, you should begin to inquire into its cause, a spectator begs leave to inform you, that it was occasioned through the unhappy contention of brethren, (which, as Solomon observes, “only cometh of pride,”) and begs your kind assistance to extinguish the flames, lest they and their whole substance should be consumed together | The great danger of which, as well as the cause of this unparalleled and fatal strife, I would beg leave to present to your view in a piece of fine painting, done by an abler master: “See | Here are some thousands of our brave countrymen gathered together on this plain; they are followed by the most tender and feeling emotions of wives, children, and an innu merable multitude of their thoughtful, humane, and sympa thizing countrymen. Then turn your eyes and behold a superior number at a little distance, of their brethren, “flesh of their flesh, and bone of their bone, who only a few years since emigrated to the dreary wilds of America. These also are followed with the most tender feelings of wives, children, and countrymen. See, they advance towards each other, well prepared with every instrument of death ! But what are they going to do? To shoot each other through the head or heart; to stab and butcher each other, and hasten (it is to be feared) one another into the everlasting burnings. Why so? What harm have they done to one another? Why, none at all. Most of them are entire strangers to each other. But a matter is in dispute relative to the mode of taxation. So these countrymen, children of the same parents, are to murder each other with all possible haste, to prove who is in the right. Now, what an argument is this I What a method of proof! What an amazing way of deciding controversies !

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.

But still the King is wounded through their sides; the blame glances from them to him. Yet if we say a word in defence of them, (which is in effect defending him,) this also is preaching politics. 6. It is always difficult and frequently impossible for private men to judge of the measures taken by men in public offices. We do not see many of the grounds which determine them to act in this or the contrary manner. Generally, therefore, it behoves us to be silent, as we may suppose they know their own business best; but when they are censured without any colour of reason, and when an odium is cast on the King by that means, we ought to preach politics in this sense also; we ought publicly to confute those unjust censures: Only remem bering still, that this is rarely to be done, and only when fit occasion offers; it being our main business to preach “repent ance towards God, and faith in our Lord Jesus Christ.” LEw Isua M, January 9, 1782. 1. SoME years ago an ingenious man published a treatise with this title. According to him, the characteristics of the English at present are sloth and luxury. And thus much we may allow, that neither the one nor the other ever abounded in England as they do at this day. With regard to sloth, it was the constant custom of our ancestors to rise at four in the morning. This was the stated hour, summer and winter, for all that werc in health. The two Houses of Parliament met “at five;” hord quintá antemeridianá, says their Journal. But how is it with people of fashion now? They can hardly huddle on their clothes before eight or nine o'clock in the morning; perhaps some of them not before twelve. And when they are risen, what do they do? They waste away In gentle inactivity the day. How many are so far from working with their hands, that they can scarce set a foot to the ground ! How many, even young, healthy men, are too lazy either to walk or ride : They must loll in their carriages day by day; and these can scarce be made easy enough ! And must not the minor Gentry have their coaches too? Yea, if they only ride on the outside.

A Word in Season: Advice to an Englishman Source: The Works of John Wesley, Volume 11 (Zondervan) Author: John Wesley --- 1. Do you ever think? Do you ever consider? If not, it is high time you should. Think a little, before it is too late. Consider what a state you are in ; and not you alone, but our whole nation. We would have war; and we have it. And what is the fruit? Our armies broken in pieces; and thousands of our men either killed on the spot, or made prisoners in one day. Nor is this all. We have now war at our own doors; our own countrymen turning their swords against their brethren. And have any hitherto been able to stand before them? Have they not already seized upon one whole kingdom? Friend, either think now, or sleep on and take your rest, till you drop into the pit where you will sleep no more ! 2. Think what is likely to follow, if an army of French also should blow the trumpet in our land ' What desolation may we not then expect? what a wide-spread field of blood? And what can the end of these things be? If they prevail, what but Popery and slavery? Do you know what the spirit of Popery is? Did you never hear of that in Queen Mary’s reign; and of the holy men who were then burned alive by the Papists, because they did not dare to do as they did; to worship angels and saints, to pray to the Virgin Mary, to * This was published at the beginning of the late rebellion. bow down to images, and the like? If we had a King of this spirit, whose life would be safe? at least, what homest man’s? A knave indeed might turn with the times. But what a dreadful thing would this be to a man of conscience: “Either turn or burn: Either go into that fire, or into ‘the fire that never shall be quenched?’” 3. And can you dream that your property would be any safer than your conscience? Nay, how should that be? Nothing is plainer than that the Pretender cannot be King of England, unless it be by conquest. But every conqueror may do what he will; the laws of the land are no laws to him.

How, art thou in love with damnation? Art thou in haste to dwell with everlasting burnings; to be day and night tormented in that flame, without a drop of water to cool thy tongue? Dost thou pray for this? I pray God it may never be either my lot or thine. Alas, my brother? What, if God take thee at thy word ' What, if he say, Be it unto thee even as thou wilt! What, if he give thee thy wish, and let thee drop into everlasting fire, prepared for the devil and his angels! I had rather thou shouldest go to the paradise of God. Hadst not thou? Is not heaven better than hell? Art thou not convinced of this in thy own conscience? Why, then, amend thy prayer. Cry to God: “Save my soul, for I have sinned against thee! Save me from all my sins. Save me from all my evil words, and evil works; from my evil tempers, and evil desires ! Make me holy as thou art holy! Let me know thee, and love thee, and serve thee, now and for ever !” And is not God willing to do this? Surely he is; for God loveth thee. He gave his only Son, that thou mightest not perish, but have everlasting life. Christ died for thee; and he that believeth on him hath everlasting life. Mark that word,--he hath it. He hath it now. He hath the beginning of heaven even upon earth; for his soul is filled with the love of God; and the love of God is heaven.

happy, that we may be able to “love our enemies, to bless those that curse us, to do good to them that hate us; to rejoice with them that do rejoice, and weep with them that weep.” Compose our spirits to a quiet and steady dependence on thy good Providence, that we may “take no thought for our life,” nor “be careful for anything, but by prayer and supplication, with thanksgiving, still make known our requests to thee our God.” And help us to “pray always and not faint; in every thing to give thanks, and offer up the sacrifice of praise con tinually; to rejoice in hope of thy glory;” to “possess our souls in patience;” and to “learn in whatsoever state we are therewith to be content.” Make us “know both how to be abased, and how to abound; everywhere, and in all things,” instruct us “both to abound and to suffer want,” being enabled to “do all things through Christ which strengtheneth us.” O that the light of all Christians did so “shine before men,” that others might “glorify thee, our Father which art in heaven l” “Send forth thy light and thy truth” into all the dark corners of the earth, that “all Kings may fall down before thee, and all nations do thee service l’’ Bless these kingdoms, and give us grace at length to “bring forth fruits meet for repentance.” O Lord, save the King, and “establish his throne in righteousness.” Prosper the endeavours of all those who faithfully feed thy people, and increase the number of them. O that the seed which hath been sown this day, may take deep root in all our hearts; that being “not forgetful hearers, but doers of the word, we may be blessed in our deeds.” Help us, in all the week following to “set a watch before our mouth, and keep the door of our lips;” and “let not our heart incline to any evil thing,” or “to practise wicked works with men that work iniquity.” But “as we have received how we ought to walk and to please thee, so may we abound more and more.” Protect us, we beseech thee, and all our friends everywhere this night; and awaken in the morning those good thoughts in our hearts, that the words of our Saviour may abide in us, and we in Him, who hath taught us when we pray to say, “Our Father,” &c.

Bless to me thy word, O my heavenly Father, and all the means of grace, that I may not use them in vain or to my own hurt, but for the instructing my mind, reforming my life, and the saving my soul. Save me from all hardness of heart and contempt of thy word; increase my love to it, and enable me to hear it meekly, and to receive it with pure affection, and to bring forth fruit unto good living. Open my understanding to receive thy truth in the love thereof. Set it so powerfully upon my heart, and root it so deep in my soul, that the fruits thereof may be seen in my life, to thy glory and praise. May I always so hear, read, mark, learn, and inwardly digest thy word, that it may be a savour of life to my soul. O let me not offer vain oblations unto the Lord, drawing nigh with my lips, while my heart is far from thee. But do thou enable me to worship thee with holy worship, with joy and delight, with profit and pleasure. Fill me with a comfortable sense of thy presence, that I may serve thee with reverence and godly fear, to the comfort of my soul and the glory of thy name. O Lord God, do thou clothe thy Priests with rightcousness, and let thy saints rejoice and sing. Break the bread of life to all our souls, that we may eat and live for ever. O Lord, hear my prayers, and let my cry come unto thee. Do more and better for me than I can either desire or deserve, for the sake of my blessed Saviour. and Redeemer, Jesus Christ; to whom, with thee and the Holy Ghost, be all praise and glory, now and for ever. Amen. “Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil: For thine is the king dom, and the power, and the glory, for ever and ever.

In the year 1752, he removed into Mr. Hill's family, and entered upon the important province of instructing the young gentlemen. He still feared God, but had not yet an experimental sense of his love. Nor was he convinced of his own fallen state, till one Sunday evening, a servant came in to make up his fire while he was writing some music, who, looking at him with serious concern, said, “Sir, I am sorry to see you so employed on the Lord’s day.” At first his pride was alarmed, and his resentment moved, at being reproved by a servant. But upon reflection, he felt the reproof was just. He immediately put away his music, and from that very hour became a strict observer of the Lord's day. 15. I have heard two very different accounts of the manner wherein he had the first notice of the people called Methodists. But I think it reasonable to prefer to any other, that which I received from his own mouth. This was as follows: When Mr. Hill went up to London to attend the Parlia ment, he took his family and Mr. Fletcher with him. While they stopped at St. Alban’s, he walked out into the town, and did not return till they were set out for London. A horse being left for him, he rode after, and overtook them in the evening. Mr. Hill asking him why he stayed behind, he said, “As I was walking, I met with a poor old woman who talked so sweetly of Jesus Christ, that I knew not how the time passed away.” “I shall wonder,” said Mrs. H., “if our tutor does not turn Methodist by and by.” “Methodist, Madam,” said he, “pray what is that?” She replied, “Why, the Methodists are a people that do nothing but pray; they are praying all day and all night.” “Are they?” said he, “then, by the help of God, I will find them out, if they be above ground.” He did find them out not long after, and was admitted into the Society. And from this time, whenever he was in town, he met in Mr. Richard Edwards’s class. This he found so profitable to his soul, that he lost no opportunity of meeting. And he retained a peculiar regard for Mr. Edwards till the day of his death. 1.

He closely followed his Master, denying himself, and taking up his cross daily. And, thinking he had not leisure in the day for the great work which h had in hand, he made it an invariable rule to sit up two whol nights in a week. These he dedicated to reading, meditation, and prayer, in order to enter more deeply into that com munion with the Father and the Son which was the delight of his soul. Meantime, he lived entirely on vegetable food, and for some time on bread, with milk and water. None can doubt, if these austerities were well intended: But it scems they were not well judged. It is probable, they gave the first wound to an excellent constitution, and laid the foundation of many infirmities, which nothing but death could cure. l. IT was not long after he had himself “tasted the powers of the world to come,” that he was pressed in spirit to exhort others to seek after the same blessing. And he was the more strongly excited to this, by seeing the world all around him “lying in wickedness.” Being deeply sensible of the goodness of God on the one hand, and the misery of man kind on the other, he found an earnest longing To pluck poor brands out of the fire, To snatch them from the verge of hell. This he began to do a considerable time before he was admitted into Holy Orders. And even his first labours of love were far from being in vain. For though he was by no means perfect in the English tongue, particularly with regard to the pronunciation of it; yet the earnestness with which he spoke, (seldom to be found in English Preachers,) and the unspeakably tender affection to poor, undone sinners, which breathed in every word and gesture, drew multitudes of people to hear him; and, by the blessing of God, his word made so deep an impression on their hearts, that very few went empty away. 2. From this time, till he undertook the direct care of souls, he used to be in London during the sitting of the Parliament, and the rest of the year at Tern-Hall, (as it was then called,) instructing the young gentlemen. Every Sunday he attended the parish church at Atcham.

Every Sunday he attended the parish church at Atcham. But when the service was ended, instead of going home in the coach, which was always ready, he usually took a solitary walk by the Severn side, and spent some time in meditation and prayer. A pious domestic of Mr. Hill's, having frequently observed him, one Sunday desired leave to walk with him, which he constantly did from that time. The account which he (Mr. Vaughan, still living in London) gives of Mr. Fletcher is as follows: “It was our ordinary custom, when the Church Service was over, to retire into the most lonely fields or meadows, where we frequently either kneeled down, or prostrated ourselves upon the ground. At those happy seasons I was a witness of such pleadings and wrestlings with God, such exercises of faith and love, as I have not known in any one ever since. The conso lations which we then received from God induced us to appoint two or three nights in a week, when we duly met after his pupils were asleep. We met also constantly on Sunday between four and five in the morning. Sometimes I stepped into his study on other days. I rarely saw any book before him besides the Bible and the ‘Christian’s Pattern.” And he was seldom in any other company, unless when necessary business required, besides that of the unworthy writer of this paper.” 3. When he was in the country, he used to visit an Officer of Excise at Atcham, to be instructed in singing. On my desiring him to give me some account of what he recol lected concerning Mr. Fletcher, he answered thus: “As to that man of God, Mr. Fletcher, it is but little that I remember of him; it being above nine-and-twenty years since the last time I saw him. But this I well remember, his conversation with me was always sweet and savoury. He was too wise to suffer any of his precious moments to be trifled away. When there was company to dine at Mr. Hill’s, he frequently retired into the garden, and contentedly dined on a piece of bread, and a few bunches of currants. Indeed, in his whole manner of living, he was a pattern of abstemious ness. Meantime, how great was his sweetness of temper and heavenly-mindedness ! I never saw it equalled in any one.

9. When he returned from London in the same year, he was more frequently invited to preach in several of the neighbouring churches. And before his quitting the country he gave me a few printed papers, entitled, “A Christmas-box for Journey men and Apprentices.” I mention it the rather because I suppose this was the first thing which he ever published. 10. It was in the beginning of June, 1759, that he returned the last time from London to Tern-Hall; and being now less frequently called to public duty, he enjoyed his beloved retirement, giving himself up to study, meditation, and prayer, and walking closely with God. Indeed his whole life was now a life of prayer; and so intensely was his mind fixed upon God, that I have heard him say, “I would not move from my seat, without lifting up my heart to God.” Wherever we met, if we were alone, his first salute was, “Do I meet you praying?” And if we were talking on any point of divinity, when we were in the depth of our discourse, he would often break off abruptly, and ask, “Where are our hearts now 7” If ever the misconduct of an absent person was mentioned, his usual reply was, “Let us pray for him.” ll. It was, as I remember, about the close of this summer, that he was frequently desired, sometimes to assist, at other times to perform the whole service for, Mr. Chambers, then Vicar of Madeley. On these occasions it was, that he con tracted such an affection for the people of Madeley, as nothing could hinder from increasing more and more to the day of his death. While he officiated at Madeley, as he still lived at the Hall, ten miles distant from it, a groom was ordered to get a horse ready for him every Sunday morning. But so great was his aversion for giving trouble to any one, that if the groom did not wake at the time, he seldom would suffer him to be called, but prepared the horse for himself. 12. In answer to some queries concerning him, a gentle man who was intimately acquainted with him for many years wrote to me as follows:- “MY aversion to writing letters increases with my declining years. And yet I most willingly pay this debt to the precious memory of an old friend.

While I preached the next day I found myself as much shackled as ever I was in my life. And after private prayer, I concluded I was not in my place. The same day, I resigned my office to my Lady, and on Wednesday, to the students and the Lord. “‘Mr. Shirley has sent my Lady a copy of part of the Minutes of the last Conference, viz., of the year 1770. They were called horrible and abominable. My Lady told me, she must burn against them ; and that whoever did not fully dis avow them must quit the College. She accordingly ordered the Master and all the students to write their sentiments upon them without reserve. I did so; explained them according to Mr. Wesley’s sentiments; and approved the doctrine, though not cautiously worded. I concluded by observing, that as, after such a step on my part, and such a declaration on my Lady’s, I could no longer, as an honest man, stay in the College, I took my leave of it; wishing my Lady might find a Minister to preside over it less insufficient than 16. “These were his reasons for resigning his charge at Trevecka. As the Circular Letter now went abroad, under the name of Mr. Shirley, inviting the Clergy of all denomina tions to assemble in a body at Bristol to oppose you and the Preachers met in Conference, and oblige you to revoke the dreadful heresies contained in those Minutes; and as Mr. Fletcher thought the Churches throughout Christendom to be verging very fast toward Antinomianism; he thought the propositions contained in those Minutes ought rather to be confirmed than revoked. And as he was now retired to his parish, he had more leisure for such a work than before. So, after much prayer and consideration, he determined to write in defence of them. In how able a manner he did this, I need not tell any that have read those incomparable writings. I know not how to give the character of them better, than in the words of Dr. D , to whom I sent Mr. Fletcher's Checks, with a recommendatory letter. He answered me,-- “‘WHEN I first read yours, I must own, I suspected your friendship for Mr.

So that he appeared to gather a little strength; though not so swiftly as was expected. And all the strength which he received, he laid out in labours of love, for the benefit of all those, rich or poor, whom Providence cast in his way. 2. “Whenever he was in company, it was his general method, so far as his strength would admit, to pray particularly for every person present. And from his habitual prayer resulted that life and energy in his words, which every one that was blessed with his society felt more or less. Now and then likewise he adventured to pray in the family. But he was not wary enough in this. He more than once so much exerted himself, that he was brought very low. As soon as he was well enough to write, he was intent upon finishing two treatises for the press. The Plan of Reconciliation, in particular, lay very near his heart. He longed to conclude it before he died, which he wished to do, breathing peace to Jerusalem, and pointing out to the children of God the most probable means of effecting it; of uniting together, in the bonds of peace and love, all the true Ministers and followers of Jesus.” 3. From Bristol he wrote to a friend thus: “I thank God I am not afraid of any evil tidings: My heart standeth fast, believing in the Lord, and desiring Him to do with me just what pleases Him. With respect to my body, my Physician hopes I shall do well. And so I hope and believe too. For health or sickness, life or death, is best when the Lord sends it. “I am in hopes of seeing you soon; though my friends talk of detaining me, to make a farther trial of the waters. I am forbid preaching; but, blessed be God, I am not forbid by my Heavenly Physician to pray, believe, and love. This is a sweet work, which heals, strengthens, and delights: Let us do it, till we have recovered our spiritual strength. And then, whether we shall be seen on earth or not, it will be all alike. “O be hearty in the cause of religion | Be either hot or £old. It is a fearful thing to be lukewarm, and thereby fall into the hands of the living God.

7. Here, also, he missed no opportunity of instructing servants and children, suiting his discourse, in a manner pecu liar to himself, to their capacity or their business. And what would have appeared low in another, did not appear so when spoken by him. Thus, he advised the cook to stir up the fire of divine love in his heart, that it might burn up all the rubbish therein, and raise a flame of holy affection; to which, with the greatest cordiality, he would subjoin a short prayer. Thus, to the housemaid he said, “I entreat you to sweep every corner of your heart, that it may be fit to receive your heavenly Guest.” To a poor man, who came there in a deep consump tion, but little concerned for his soul, he said, in a very solemn manner, (laying one hand on his own breast, and the other on the poor man's,) “God has fixed a loud knocker at your breast and mine. Because we did not regard, as we ought to have done, the gentle knocks and calls of his Holy Spirit, his word, and his providences, he has taken fast hold here, and we cannot get out of his hand. O let this knocker awaken you, who are just dropping into eternal sleep!” 8. When one or another occasionally mentioned any unkind thing which had been said of him or his writings, if the person who had said it was named, he would stop the speaker imme diately, and offer up the most fervent prayer for the person of whom he spoke. He did not willingly suffer any one to say anything against his opponents; and he made all the allowances for them, which, on a change of circumstances, he would have wished them to make for him. 9. He continued at Brislington till the 1st of December, 1777. All other means having now been fairly tried, with very little effect, most of the symptoms being nearly the same as they were several months ago, it was determined, by the most skilful Physicians, that nothing could save his life but a sea-voyage When this was fixed, Mr. Ireland (a friend in need) carried him back to Newington. While he was here, preparing for his voyage, he wrote as follows to one of his flock at Madeley:-- “I HEARTILY thank you for your kind letter.

Rather, is it not an answer to my own ill-judged, though well-intended, prayer? Did I not ask a burden unsuitable to a finite, and capable of being borne only by an infinite, being?” He remained some hours in this situation. Then it came into his mind, ‘If this is a purely natural event, the will of the Lord be done ! But if it be the answer to an improper prayer, God will answer again by removing it.” He cried to the Lord, and was immediately restored to strength both of body and mind. “When we were at Leeds, in the year 1784, I had another proof of the tender sensibility of his heart. O how deeply was he affected concerning the welfare of his brethren | When any little disputes arose between them, his inmost soul groaned under the burden; and, by two or three o’clock in the morning, I was sure to hear him breathing out prayer for the peace and prosperity of Sion. When I observed to him, I was afraid it would hurt his health, and wished him to sleep more, he would answer, “O Polly, the cause of God lies near my heart !” “Toward me his tenderness was exerted in its utmost extent. My soul, my body, my health, my ease and comfort, were his daily study. We had no thought, either past or present, which we purposely concealed from each other. My spiritual advancement was his constant endeavour; and to this he was continually stirring me up, inviting me to walk more closely with God; urging that thought, ‘O my dear, let us pray for dying grace; for we shall not be long here.” His temporal affairs he committed solely to me, though he was always ready to assist me in the smallest matters. “One article more remains to be spoken of, namely, his communion with God. Although he enjoyed this, more or less, at all times and in all places, yet I have frequently heard him observe, that the seasons of his closest communion were always in his own house, or in the church; usually in the latter. It is much to be lamented that we have no account of it from his own pen. It was his constant endeavour to maintain an uninterrupted sense of the presence of God.

“(9.) If so, is it not something else, not ‘the blood of Christ which cleanseth it ‘from all sin P’ “(10.) If his blood cleanseth us from all sin, while the soul and body are united, is it not in this life? “(11.) If when that union ceases, is it not in the next? And is not this too late? “(12.) If in the article of death; what situation is the soul in, when it is neither in the body nor out of it? “(13.) Has Christ anywhere taught us to pray for what he never designs to give? “(14.) Has he not taught us to pray, ‘Thy will be done on earth, as it is done in heaven?’ And is it not done perfectly in heaven? “(15.) If so, has he not taught us to pray for perfection on earth? Does he not then design to give it? “(16.) Did not St. Paul pray according to the will of God, when he prayed that the Thessalonians might be “sanctified wholly, and preserved” (in this world, not the next, unless he was praying for the dead) ‘blameless in body, soul, and spirit, unto the coming of Jesus Christ?” “(17.) Do you sincerely desire to be freed from indwelling sin in this life? “(18.) If you do, did not God give you that desire? “(19.) If so, did he not give it you to mock you, since it is impossible it should ever be fulfilled? “(20.) If you have not sincerity enough even to desire it, are you not disputing about matters too high for you? “(21.) Do you ever pray God to “cleanse the thoughts of your heart, that you ‘may perfectly love him?” “(22.) If you neither desire what you ask, nor believe it attainable, pray you not as a fool prayeth? “God help thee to consider these questions calmly and impartially l” 24. In the latter end of this year, God called to himself that burning and shining light, Jane Cooper. As she was both a living and a dying witness of Christian perfection, it will not be at all foreign to the subject to add a short account of her death; with one of her own letters, containing a plain and artless relation of the manner wherein it pleased God to work that great change in her soul: “May 2, 1761.

Never omit meeting your Class or Band; never absent yourself from any public meeting. These are the very sinews of our Society; and whatever weakens, or tends to weaken, our regard for these, or our exactness in attending them, strikes at the very root of our community. As one saith, ‘That part of our economy, the private weekly meetings for prayer, examination, and particular exhortation, has been the greatest means of deepening and confirming every blessing that was received by the word preached, and of diffusing it to others, who could not attend the public ministry; whereas, without this reli gious connexion and intercourse, the most ardent attempts, by mere preaching, have proved of no lasting use.’ “Suffer not one thought of separating from your brethren, whether their opinions agree with yours or not. Do not dream that any man sins in not believing you, in not taking your word; or that this or that opinion is essential to the work, and both must stand or fall together. Beware of impatience of contradiction. Do not condemn or think hardly of those who cannot see just as you see, or who judge it their duty to contradict you, whether in a great thing or a small. I fear some of us have thought hardly of others, merely because they contradicted what we affirmed. All this tends to division; and, by everything of this kind, we are teaching them an evil lesson against ourselves. “O beware of touchiness, of testiness, not bearing to be spoken to ; starting at the least word; and flying from those who do not implicitly receive mine or another’s sayings! “Expect contradiction and opposition, together with crosses of various kinds. Consider the words of St. Paul: “To you it is given, in the behalf of Christ,’--for his sake, as a fruit of his death and intercession for you,-‘not only to believe, but also to suffer for his sake.” (Phil. i. 29.) It is given / God gives you this opposition or reproach; it is a fresh token of his love. And will you disown the Giver; or spurn his gift, and count it a misfortune?

Every new victory which a soul gains is the effect of a new prayer. “On every occasion of uneasiness, we should retire to prayer, that we may give place to the grace and light of God, and then form our resolutions, without being in any pain about what success they may have. “In the greatest temptations, a single look to Christ, and the barely pronouncing his name, suffices to overcome the wicked one, so it be done with confidence and calmness of spirit. “God’s command to ‘pray without ceasing’ is founded on the necessity we have of his grace to preserve the life of God in the soul, which can no more subsist one moment without it, than the body can without air. “Whether we think of, or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him. “All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice. “Prayer continues in the desire of the heart, though the understanding be employed on outward things. “In souls filled with love, the desire to please God is a continual prayer. “As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God. “God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it. “(6.) It is scarce conceivable how strait the way is wherein God leads them that follow him; and how dependent on him we must be, unless we are wanting in our faithfulness to him. “It is hardly credible of how great consequence before God the smallest things are; and what great inconveniences some times follow those which appear to be light faults. “As a very little dust will disorder a clock, and the least sand will obscure our sight, so the least grain of sin which is upon the heart will hinder its right motion towards God.

6. “But we cannot carry on our own trade without dressing like other people.” If you mean only conforming to those customs of your country that are neither gay nor costly, why should you not dress like other people? I really think you should. Let an Englishman dress like other Englishmen, not like a Turk or a Tartar. Let an English woman dress like other English women, not like a French woman, or a German. But if you mean conformity to them in what God has forbidden, the answer is ready at hand : If you cannot carry on your trade without breaking God's com mand, you must not carry it on. But I doubt the fact; I know no trade which may not be carried on by one who uses plain and modest apparel. I fear, therefore, this too is but a copy of your countenance; you love these things, and therefore think them necessary. Your heart carries away your judg ment; if you were not fond of them, you would never dream of their necessity.- 7. In one single case these things may be necessary, that is, unavoidable; namely, that of women who are under the yoke of self-willed, unreasonable husbands or parcnts. Such may be constrained to do, in some degree, what otherwise they would not. And they are blameless herein, if, (1.) They use all possible means, arguments, entreaties, to be excused from it; and, when they cannot prevail, (2.) Do it just so far as they are constrained, and no farther. VI. 1. And now, brethren, what remains, but that I beseech you who are not under the yoke, who arc under God the directors of your own actions, to set prejudice, obstinacy, fashion aside, and to yield to Scripture, to reason, to truth. Suppose, as some affirm, you acted on no higher motive than to please me herein, I know not that you would have need to be ashamed; even this you might avow in the face of the sun. You owe something to me; perhaps it is not my fault if you owe not your own souls also. If then you did an indifferent thing only on this principlc, not to give me any uneasiness, but to oblige, to comfort me in my labour, would you do much amiss?

As I envy no man, so neither my wrath nor bitter ness slays any human creature. “Still more to their shame is what they have sent out into the world, against each other, on both sides, about five or six years ago, and till this very day.” “What they have sent out against each other, on both sides, about five or six years ago.” Within five or six years I have been vehemently called to answer for myself; twice Ly Mr. Richard Hill, and afterwards by his brother. Have you read what we “have sent out into the world, against each other, on both sides?” If you have not, how can you so peremptorily affirm what “both sides” have done? You cannot possibly be a judge of what you have not read; and if you had read, you could not have passed such a sentence. Three tracts I have wrote; but in none of these do I “slay with the sword of bitterness, or wrath, or envy.” In none of them do I speak one bitter, or passionate, or disrespectful word. Bitterness and wrath, yea, low, base, virulent invec tive, both Mr. Richard and Mr. Rowland Hill (as well as Mr. Toplady) have poured out upon me, in great abundance. But where have I, in one single instance, returned them railing for railing? I have not so learned Christ. I dare not rail, either at them or you. I return not cursing, but blessing. That the God of love may bless both them and you, is the prayer of your injured, Yet still affectionate brother, February 14, 1778.